By Ali Behdad, Dominic Thomas (editors)
A better half to Comparative Literature provides a set of greater than thirty unique essays from proven and rising students, which discover the background, present country, and way forward for comparative literature.Features over thirty unique essays from best overseas members offers a severe review of the prestige of literary and cross-cultural inquiry Addresses the background, present country, and way forward for comparative literature Chapters tackle such themes because the courting among translation and transnationalism, literary concept and rising media, the way forward for nationwide literatures in an period of globalization, gender and cultural formation throughout time, East-West cultural encounters, postcolonial and diaspora experiences, and different experimental ways to literature and tradition
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Additional resources for A Companion to Comparative Literature (Blackwell Companions to Literature and Culture)
Not surprisingly, Mimesis was acknowledged by Said as a book that had profoundly influenced his thinking (see Said, 2003: pp. xxxxii; 1997: pp. 68–69, 72–73; 2006: pp. 5–9; 1994: pp. 43–61). In the introduction he provided for the fiftieth anniversary of the publication of Auerbach’s book, Said calls it “the finest description we have of the millennial effects of Christianity on literary representation” (Said “Introduction”: pp. xxii). In his magisterial appraisal of Auerbach’s landmark study, Said empathizes with Auerbach’s historical situation as a Prussian-Jewish intellectual forced into exile by mid-twentieth century German National Socialism.
If it does the former, then the crisis of definition into which it periodically places itself can be seen as a structure of its history, as a means by which it registers a fundamental issue at the center of its practice. By doing so, it raises the possibility of articulating its significance, not by opposing what it has been, but exposing the institutional ideology that defines value through the production of crisis. If it does the latter, then it remains an indiscipline willfully entrapped within the repetition of a practice whose history is driven by strategies of self-evasion.
As the knowledge of different languages is so obviously valuable, it is easy to forget that language is not necessarily a countable unit and that plurality resides within single languages as well as among different, enumerable national languages. For comparativists, the question posed by tolerance is perhaps not so much the additional languages that should be learned (since that is a disciplinary given) as it is the condition of monolingualism: how are we to include, rather than exclude, monolingualism within the comparative study of literature?