By Neil Foxlee
On eight February 1937 the 23-year-old Albert Camus gave an inaugural lecture for a brand new Maison de los angeles tradition, or neighborhood arts centre, in Algiers. Entitled ‘La nouvelle tradition méditerranéenne’ (‘The New Mediterranean Culture’), Camus’s lecture has been interpreted in greatly other ways: whereas a few critics have brushed off it as an incoherent piece of juvenilia, others see it as key to realizing his destiny improvement as a philosopher, no matter if because the first expression of his so-called ‘Mediterranean humanism’ or as an early indication of what's noticeable as his primarily colonial mentality.
These a number of interpretations are in response to interpreting the textual content of ‘The New Mediterranean Culture’ in one context, even if that of Camus’s lifestyles and paintings as an entire, of French discourses at the Mediterranean or of colonial Algeria (and French discourses on that country). in contrast, this learn argues that Camus’s lecture - and in precept any old textual content - should be obvious in a multiplicity of contexts, discursive and in a different way, if readers are to appreciate safely what its writer used to be doing in writing it. utilizing Camus’s lecture as a case learn, the ebook offers an in depth theoretical and useful justification of this ‘multi-contextualist’ process.
Read Online or Download Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities) PDF
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Additional info for Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities)
62 See, for instance, Skinner’s discussion of the question of Hobbes’s and Bayle’s attitude to religion (RM, 80–82), where he refers to both biographical information and the response of their peers as possible evidence of their scepticism. 65 Second, identify items that require contextualization, especially references to ideological allies or opponents and other texts or writers, and follow up the leads they provide. Third, situate the text in its immediate argumentative and discursive context by comparing and contrasting it with antecedent pro- and counter-texts identified in the text itself and contemporary texts with the same subject-matter.
97). 97–98. 98. There is, of course, nothing wrong with this: it depends on what one is doing. 32 chapter 1 the importance of points (a), (b) and (d) – conventions,58 the (socio-)historical context and conceptual innovation. 59 A very similar, albeit largely indirect critique of Skinner’s methodology was made by Dominick LaCapra, who also stressed the need for a multi-contextualist approach. 60 He then gave what he described as a ‘non-exhaustive’ list of six contexts that might need to be taken into account: (1) (2) (3) (4) (5) (6) the relation between the author’s intentions and the text; the relation between the author’s life and the text; the relation of society to texts; the relation of culture to texts; the relation of a text to the corpus of a writer; the relation between modes of discourse and texts.
It is the very negation of Rome and the Latin genius. Alive, it has no use for abstraction. And one can willingly concede to Mr Mussolini that he is the worthy successor to the Caesars and Augustuses of old, if one understands by this that, like them, he sacrifices truth and greatness to mindless violence. It is not the taste for argumentation and abstraction that we lay claim to in the Mediterranean, but its life – courtyards, 21 Italy had invaded Ethiopia on 3 October 1935. See Chapter 6 for a discussion of the manifesto in question.
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