Benjamin Hoffmann’s Posthumous America examines the literary idealization of a lost American past in the works of French writers of the eighteenth and nineteenth centuries. For writers such as John Hector St. John de Crèvecœur and Claude-François de Lezay-Marnésia, America was never more potent as a driving ideal than in its loss. Examining the paradoxical American paradise depicted in Crèvecœur’s Lettres d’un cultivateur américain (1784); the “uchronotopia”—the imaginary perfect society set in America and based on what France might have become without the Revolution—of Lezay-Marnésia’s Lettres écrites des rives de l’Ohio (1792); and the political and nationalistic motivations behind François-René Chateaubriand’s idealization of America in Voyage en Amérique (1827) and Mémoires d’outre-tombe (1850), Hoffmann shows how the authors’ liberties with the truth helped create the idealized and nostalgic representation of America that dominated the collective European consciousness of their times. From a historical perspective, Posthumous America works to determine when exactly these writers stopped transcribing what they actually observed in America and started giving imaginary accounts of their experiences.A vital contribution to transatlantic studies, this detailed exploration of French perspectives on the colonial era, the War of Independence, and the birth of the American Republic sheds new light on the French fascination with America. Posthumous America will be invaluable for historians, political scientists, and specialists of literature whose scholarship looks at America through European eyes.

Benjamin Hoffmann’s Posthumous America examines the literary idealization of a lost American past in the works of French writers of the eighteenth and nineteenth centuries. For writers such as John Hector St. John de Crèvecœur and Claude-François de Lezay-Marnésia, America was never more potent as a driving ideal than in its loss. Examining the paradoxical American paradise depicted in Crèvecœur’s Lettres d’un cultivateur américain (1784); the “uchronotopia”—the imaginary perfect society set in America and based on what France might have become without the Revolution—of Lezay-Marnésia’s Lettres écrites des rives de l’Ohio (1792); and the political and nationalistic motivations behind François-René Chateaubriand’s idealization of America in Voyage en Amérique (1827) and Mémoires d’outre-tombe (1850), Hoffmann shows how the authors’ liberties with the truth helped create the idealized and nostalgic representation of America that dominated the collective European consciousness of their times. From a historical perspective, Posthumous America works to determine when exactly these writers stopped transcribing what they actually observed in America and started giving imaginary accounts of their experiences.A vital contribution to transatlantic studies, this detailed exploration of French perspectives on the colonial era, the War of Independence, and the birth of the American Republic sheds new light on the French fascination with America. Posthumous America will be invaluable for historians, political scientists, and specialists of literature whose scholarship looks at America through European eyes.

The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write?Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Étienne-Maurice Falconet, Giacomo Casanova, François-René de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors’ representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation.Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write?Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Étienne-Maurice Falconet, Giacomo Casanova, François-René de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors’ representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation.Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

Located some 600 miles from the coast of India, Sentinel Island is the home of the last people entirely cut off from the modern world, the Sentinelese. No one knows where they come from, what language they speak, their beliefs. Only one thing is certain: for centuries they have violently rejected outsiders who set foot on their island, including Venetian travellers, British colonists, shipwrecked Chinese, Malaysian poachers, European monarchs, or American missionaries. Sentinel Island tells the story of this people and of Krish and Markus, two friends who have little in common other than their fascination with this forbidden island. One is an anthropologist of Indian origin in a badly fraught marriage to an American woman; the other an unmarried New York editor, heir to an enormous fortune built in the art market. Swept up in a grand adventure, Sentinel Island is the story of peoples in far-flung places, friendship, class relations, contemporary America, the gradual unravelling of an interracial marriage—and the story of globalization and those who attempt to escape it.

Located some 600 miles from the coast of India, Sentinel Island is the home of the last people entirely cut off from the modern world, the Sentinelese. No one knows where they come from, what language they speak, their beliefs. Only one thing is certain: for centuries they have violently rejected outsiders who set foot on their island, including Venetian travellers, British colonists, shipwrecked Chinese, Malaysian poachers, European monarchs, or American missionaries. Sentinel Island tells the story of this people and of Krish and Markus, two friends who have little in common other than their fascination with this forbidden island. One is an anthropologist of Indian origin in a badly fraught marriage to an American woman; the other an unmarried New York editor, heir to an enormous fortune built in the art market. Swept up in a grand adventure, Sentinel Island is the story of peoples in far-flung places, friendship, class relations, contemporary America, the gradual unravelling of an interracial marriage—and the story of globalization and those who attempt to escape it.

Benjamin Hoffmann’s Posthumous America examines the literary idealization of a lost American past in the works of French writers of the eighteenth and nineteenth centuries. For writers such as John Hector St. John de Crèvecœur and Claude-François de Lezay-Marnésia, America was never more potent as a driving ideal than in its loss. Examining the paradoxical American paradise depicted in Crèvecœur’s Lettres d’un cultivateur américain (1784); the “uchronotopia”—the imaginary perfect society set in America and based on what France might have become without the Revolution—of Lezay-Marnésia’s Lettres écrites des rives de l’Ohio (1792); and the political and nationalistic motivations behind François-René Chateaubriand’s idealization of America in Voyage en Amérique (1827) and Mémoires d’outre-tombe (1850), Hoffmann shows how the authors’ liberties with the truth helped create the idealized and nostalgic representation of America that dominated the collective European consciousness of their times. From a historical perspective, Posthumous America works to determine when exactly these writers stopped transcribing what they actually observed in America and started giving imaginary accounts of their experiences.A vital contribution to transatlantic studies, this detailed exploration of French perspectives on the colonial era, the War of Independence, and the birth of the American Republic sheds new light on the French fascination with America. Posthumous America will be invaluable for historians, political scientists, and specialists of literature whose scholarship looks at America through European eyes.

Benjamin Hoffmann’s Posthumous America examines the literary idealization of a lost American past in the works of French writers of the eighteenth and nineteenth centuries. For writers such as John Hector St. John de Crèvecœur and Claude-François de Lezay-Marnésia, America was never more potent as a driving ideal than in its loss. Examining the paradoxical American paradise depicted in Crèvecœur’s Lettres d’un cultivateur américain (1784); the “uchronotopia”—the imaginary perfect society set in America and based on what France might have become without the Revolution—of Lezay-Marnésia’s Lettres écrites des rives de l’Ohio (1792); and the political and nationalistic motivations behind François-René Chateaubriand’s idealization of America in Voyage en Amérique (1827) and Mémoires d’outre-tombe (1850), Hoffmann shows how the authors’ liberties with the truth helped create the idealized and nostalgic representation of America that dominated the collective European consciousness of their times. From a historical perspective, Posthumous America works to determine when exactly these writers stopped transcribing what they actually observed in America and started giving imaginary accounts of their experiences.A vital contribution to transatlantic studies, this detailed exploration of French perspectives on the colonial era, the War of Independence, and the birth of the American Republic sheds new light on the French fascination with America. Posthumous America will be invaluable for historians, political scientists, and specialists of literature whose scholarship looks at America through European eyes.

The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write?Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Étienne-Maurice Falconet, Giacomo Casanova, François-René de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors’ representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation.Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write?Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Étienne-Maurice Falconet, Giacomo Casanova, François-René de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors’ representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation.Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

Located some 600 miles from the coast of India, Sentinel Island is the home of the last people entirely cut off from the modern world, the Sentinelese. No one knows where they come from, what language they speak, their beliefs. Only one thing is certain: for centuries they have violently rejected outsiders who set foot on their island, including Venetian travellers, British colonists, shipwrecked Chinese, Malaysian poachers, European monarchs, or American missionaries. Sentinel Island tells the story of this people and of Krish and Markus, two friends who have little in common other than their fascination with this forbidden island. One is an anthropologist of Indian origin in a badly fraught marriage to an American woman; the other an unmarried New York editor, heir to an enormous fortune built in the art market. Swept up in a grand adventure, Sentinel Island is the story of peoples in far-flung places, friendship, class relations, contemporary America, the gradual unravelling of an interracial marriage—and the story of globalization and those who attempt to escape it.

Located some 600 miles from the coast of India, Sentinel Island is the home of the last people entirely cut off from the modern world, the Sentinelese. No one knows where they come from, what language they speak, their beliefs. Only one thing is certain: for centuries they have violently rejected outsiders who set foot on their island, including Venetian travellers, British colonists, shipwrecked Chinese, Malaysian poachers, European monarchs, or American missionaries. Sentinel Island tells the story of this people and of Krish and Markus, two friends who have little in common other than their fascination with this forbidden island. One is an anthropologist of Indian origin in a badly fraught marriage to an American woman; the other an unmarried New York editor, heir to an enormous fortune built in the art market. Swept up in a grand adventure, Sentinel Island is the story of peoples in far-flung places, friendship, class relations, contemporary America, the gradual unravelling of an interracial marriage—and the story of globalization and those who attempt to escape it.