By Ali Behdad, Dominic Thomas (editors)
A significant other to Comparative Literature offers a set of greater than thirty unique essays from demonstrated and rising students, which discover the historical past, present country, and way forward for comparative literature.Features over thirty unique essays from major foreign individuals offers a serious evaluate of the prestige of literary and cross-cultural inquiry Addresses the background, present nation, and way forward for comparative literature Chapters tackle such issues because the courting among translation and transnationalism, literary conception 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 info for A Companion to Comparative Literature (Blackwell Companions to Literature and Culture)
As Haun Saussy 34 David Ferris has argued the triumph of Comparative Literature has been its replication within many of the fields of study that make up the humanities (see Saussy, 2006: pp. 3–5). While Saussy is referring to the presence across many fields in the humanities of two emphases that have defined Comparative Literature, theory and transnationalism, another symptomatic aspect of Comparative Literature has accompanied this proliferation: a questioning of what constitutes a field of study within the humanities when there no longer appears to be a limit to what can migrate from one field to another.
This remake means that the inscription of alterity, originally understood in terms of a tyrannical and ineffable divinity, has been brought up to date. 5 If my reading of Auerbach’s interpretative trajectory of de-sacralizing and (re) humanizing alterity is at all acceptable, his radical gesture of using a Biblical story about mercy to inaugurate this interpretative trajectory would seem poignantly motivated. In the story Auerbach tells, it is the Judeo-Christian tradition that is credited, in a state of exceptionalism, with the agency of laying the foundation for modern Western – and by implication, global – democratic thinking.
In this current climate, has the “crisis” of Comparative Literature now been revealed as only useful within this field? When generalized to the humanities, does this sense of recurrent crisis as the ground of self-definition expose the weakness that now makes Comparative Literature (as well as the humanities) become the opportunistic target of crises not of its own making? Like the humanities, Comparative Literature is now positioned at a point where institutional economics, value, and limit coincide.