Bilingual texts have been left outside the mainstream of both translation theory and literary history. Yet the tradition of the bilingual writer, moving between different sign systems and audiences to create a text in two languages, is a rich and venerable one, going back at least to the Middle Ages. The self-translated, bilingual text was commonplace in the mutlilingual world of medieval and early modern Europe, frequently bridging Latin and the vernaculars. While self-translation persisted among cultured elites, it diminished during the consolidation of the nation-states, in the long era of nationalistic monolingualism, only to resurge in the postcolonial era. The Bilingual Text makes a first step toward providing the fields of translation studies and comparative literature with a comprehensive account of literary self-translation in the West. It tracks the shifting paradigms of bilinguality across the centuries and addresses the urgent questions that the bilingual text raises for translation theorists today: Is each part of the bilingual text a separate, original creation or is each incomplete without the other? Is self-translation a unique genre? Can either version be split off into a single language or literary tradition? How can two linguistic versions of a text be fitted into standard models of foreign and domestic texts and cultures? Because such texts defeat standard categories of analysis, The Bilingual Text reverses the usual critical gaze, highlighting not dissimilarities but continuities across versions, allowing for dissimilarities within orders of correspondence, and englobing the literary as well as linguistic and cultural dimensions of the text. Emphasizing the arcs of historical change in concepts of language and translation that inform each case study, The Bilingual Text examines the perdurance of this phenomenon in Western societies and literatures.
Japan, France is the first comprehensive history of the idea of Japan in France, as tracked through close readings of canonical French writers and thinkers from the 1860s to the present. The focus is literary and intellectual, the context cultural. The discovery of Japanese woodblock prints in Paris, following the opening of Japan to the West in 1854, was a startling aesthetic encounter that played a crucial role in the Impressionists' and Post-Impressionists' invention of Modernism. French writers also experimented with Japanese aesthetics in their own work, in ways that similarly thread into the foundations of literary Modernism. Japonisme (the practice of adapting Japanese aesthetics to creative work in the West) became a sustained French tradition, in texts by such writers as Zola and Proust through Barthes and Bonnefoy. Each generation discovered new Japanese arts and genres, commented on the work of their predecessors in this vein, and broke still more ground in East-West aesthetics to innovate in the forms of Western literature and thought. To read literary history in this way unsettles Eurocentric assumptions about many of the French writers who are commonly considered the
Disengaging unstated premises to show how the theoretical discourse about comedy often enacts the intellectual disputes of its time, The idea of comedy tracks the history of comic theories along two principal axes. The first is historical, showing how the Hellenistic ethical conception devolves into social superiority and then into populist assertions, enidng on the question of whether contemporary comic theory is still populist today." "The second axis is conceptual, sorting theories by types of agreement and dispute. Whether comedy improves the citizens or threatens political instability, whether it insults or enacts moral standards, whether it serves God and the integrated superego or the devil and the anarchic id, are some of the questions addressed by theroists such as Cicero, Maggi, Dryden, Kant, Schopenhauer, Baudelaire, Nietzsche, Freud, Lacan, and Genette." -book jacket.
Japan, France is the first comprehensive history of the idea of Japan in France, as tracked through close readings of canonical French writers and thinkers from the 1860s to the present. The focus is literary and intellectual, the context cultural. The discovery of Japanese woodblock prints in Paris, following the opening of Japan to the West in 1854, was a startling aesthetic encounter that played a crucial role in the Impressionists' and Post-Impressionists' invention of Modernism. French writers also experimented with Japanese aesthetics in their own work, in ways that similarly thread into the foundations of literary Modernism. Japonisme (the practice of adapting Japanese aesthetics to creative work in the West) became a sustained French tradition, in texts by such writers as Zola and Proust through Barthes and Bonnefoy. Each generation discovered new Japanese arts and genres, commented on the work of their predecessors in this vein, and broke still more ground in East-West aesthetics to innovate in the forms of Western literature and thought. To read literary history in this way unsettles Eurocentric assumptions about many of the French writers who are commonly considered the
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