As the Christian doctrine of Incarnation asserts, “the Word became Flesh.” Yet, while this metaphor is grounded in Christian tradition, its varied functions far exceed any purely theological import. It speaks to the nature of God just as much as to the nature of language. In Philology of the Flesh, John T. Hamilton explores writing and reading practices that engage this notion in a range of poetic enterprises and theoretical reflections. By pressing the notion of philology as “love” (philia) for the “word” (logos), Hamilton’s readings investigate the breadth, depth, and limits of verbal styles that are irreducible to mere information. While a philologist of the body might understand words as corporeal vessels of core meaning, the philologist of the flesh, by focusing on the carnal qualities of language, resists taking words as mere containers. By examining a series of intellectual episodes—from the fifteenth-century Humanism of Lorenzo Valla to the poetry of Emily Dickinson, from Immanuel Kant and Johann Georg Hamann to Friedrich Nietzsche, Franz Kafka, and Paul Celan—Philology of the Flesh considers the far-reaching ramifications of the incarnational metaphor, insisting on the inseparability of form and content, an insistence that allows us to rethink our relation to the concrete languages in which we think and live.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
John T. Hamilton investigates how literary, philosophical, and psychological treatments of music and madness challenge the limits of representation, thereby creating a crisis of language. He particularly focuses on the decidedly autobiographical impulse of the late eighteenth and early nineteenth centuries, where musical experience and mental disturbance disrupt the expression of referential thought, illuminating the irreducible aspects of the self before language can work them back into a discursive system. The study begins in the 1750s with Diderot's "Neveu de Rameau," and situates that text in relation to Rousseau's reflections on the voice and the burgeoning discipline of musical aesthetics. Hamilton then traces the linkage of music and madness that courses through the work of Herder, Hegel, Wackenroder, and Kleist before turning his attention to E. T. A. Hoffmann, whose writings of the first decades of the nineteenth century accumulate and qualify preceding traditions. Throughout his analysis, Hamilton considers the particular representations that link music and madness, exploring underlying motives, preconceptions, and ideological premises that facilitate the association of these two experiences.
From national security and social security to homeland and cyber-security, "security" has become one of the most overused words in culture and politics today. Yet it also remains one of the most undefined. What exactly are we talking about when we talk about security? In this original and timely book, John Hamilton examines the discursive versatility and semantic vagueness of security both in current and historical usage. Adopting a philological approach, he explores the fundamental ambiguity of this word, which denotes the removal of "concern" or "care" and therefore implies a condition that is either carefree or careless. Spanning texts from ancient Greek poetry to Roman Stoicism, from Augustine and Luther to Machiavelli and Hobbes, from Kant and Nietzsche to Heidegger and Carl Schmitt, Hamilton analyzes formulations of security that involve both safety and negligence, confidence and complacency, certitude and ignorance. Does security instill more fear than it assuages? Is a security purchased with freedom or human rights morally viable? How do security projects inform our expectations, desires, and anxieties? And how does the will to security relate to human finitude? Although the book makes clear that security has always been a major preoccupation of humanity, it also suggests that contemporary panics about security and the related desire to achieve perfect safety carry their own very significant risks.
This short book examines the history of complacency in Classics with implications for our contemporary moment. It responds to a published piece by the philosopher Simon Blackburn ["The Seven Deadly Sins of the Academy," Times Higher Education (2009)] who presented "complacency" as a vice that impairs university study at its core. If today this sin is most discernible among scientists who feel that their rigorous training and verifiable results authorize them to assume omniscience in all areas of learning, this book points out that, from the nineteenth to early twentieth century, this presumption fell instead to Classicists. The subjects, philosophies, and literatures of ancient Greece and Rome were treated as the foundation of learning; everything else devolving from them. What, Hamilton wants to know, might this model of superiority derived from the golden age of the Classical Tradition share with the current hegemony of mathematics and the natural sciences? How can the qualitative methods of Classics relate to the quantitative methods of big data, statistical reasoning, and numerical abstraction, which currently characterize academic complacency? And how did the discipline of Classics lose its prominent standing in the university, yielding its position to more empirical modes of research? Finally, how does this particular strain of scholarly smugness inflect the personal, ethical, and political complacency we encounter today?"--
While his memory languished under Nazi censorship, Franz Kafka covertly circulated through occupied France and soon emerged as a cultural icon, read by the most influential intellectuals of the time as a prophet of the rampant bureaucracy, totalitarian oppression, and absurdity that branded the twentieth century. In tracing the history of Kafka's reception in postwar France, John T. Hamilton explores how the work of a German-Jewish writer from Prague became a modern classic capable of addressing universal themes of the human condition. Hamilton also considers how Kafka's unique literary corpus came to stimulate reflection in diverse movements, critical approaches, and philosophical schools, from surrealism and existentialism through psychoanalysis, phenomenology, and structuralism to Marxism, deconstruction, and feminism. The story of Kafka's afterlife in Paris thus furnishes a key chapter in the unfolding of French theory, which continues to guide how we read literature and understand its relationship to the world.
One of America's foremost historians brilliantly brings to life the fierce struggle - both public and, ultimately, bitterly personal - between Thomas Jefferson and Alexander Hamilton - two rivals whose opposing visions of what the United States should be continue to shape our country to this day.
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Here is the premier biography of Alexander Hamilton, written by one of the foremost scholars of early American history. Miller weaves together the complex facets of Hamilton's life to make a vivid, absorbing biography.
The study of the eighth-century prophets has experienced major changes over the past five decades. In these articles, published during a time when traditional methods of reading these texts gave way to new interests and approaches, John Willis addresses some of the major challenges facing interpreters of the prophetic works as coherent books. The careful attention to detail in the biblical texts themselves and in the history of scholarship shown in these essays offers a helpful model for scholars seeking to understand the ancient texts and appropriate them for new conditions.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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