Dominique Jullien – författare

Screens and Illusionism explores the effects of illusionism as foundational to contemporary acts of perception and aesthetics. Our point of departure is the acknowledgement that our sensory perception is fundamentally subject to mediation, through a class of objects, techniques, and technologies. We emphasize mediation to consider the loss of optical certainty, and explore illusionism within the register of the uncanny. The volume is divided into three sections: Screens as Perceptual Vehicles (Part I), Mediation and its Avatars (Part II), and Alternative Teleologies of Media (Part III). Overall, the collection resonates with contemporary discussions of screen culture, media materiality and intermediality. It explores an array of pre- and post-cinematic devices and spectacular entertainments, forging links between old and new media, and across media formats.

Screens and Illusionism explores the effects of illusionism as foundational to contemporary acts of perception and aesthetics. Our point of departure is the acknowledgement that our sensory perception is fundamentally subject to mediation, through a class of objects, techniques, and technologies. We emphasize mediation to consider the loss of optical certainty, and explore illusionism within the register of the uncanny. The volume is divided into three sections: Screens as Perceptual Vehicles (Part I), Mediation and its Avatars (Part II), and Alternative Teleologies of Media (Part III). Overall, the collection resonates with contemporary discussions of screen culture, media materiality and intermediality. It explores an array of pre- and post-cinematic devices and spectacular entertainments, forging links between “old” and “new” media, and across media formats.

What makes a world author? How did Homer become a «cosmopolitan» author? How does a Mayan creation narrative challenge our Western logocentric ideas of foundational texts? What might world literature look like to a fourth-century Roman reader? How do past and more recent translations of Dante’s Commedia help us to rethink the changing definitions of world literature? How did the Alexander romance adapt to an Islamic context? How did Tasso’s epic adapt to a later cultural context dominated by the «Turkish Fear»? What shaped the West’s first impression of The Tale of Genji? How does the Ovidian myth of Arachne migrate from Japan to the Caribbean? What are the foundational metaphors at the root of Goethe’s weltliteratur paradigm? What happens when cultures import canonical texts for lack of their own? By what process does an eccentric writer reconstruct a new foundational text from heterogeneous fragments of other cultures? How did literary criticism contribute to the canonization of the Thousand and One Nights in Western literature? What is left of the primacy of the national language when writers are published simultaneously in various translations? How do modern misreadings shape our understanding of national epics and ensure their survival?World literature, first intuited in Goethe’s foundational idea of weltliteratur as literature that seeks to transcend national boundaries, is viewed here in its essential mobility and migratory capacity, which relies on the centrality of the reading act. This volume focuses on foundational texts as they are read across cultures, languages and historical contexts. Its goal is to reflect on canonical texts – from Homer’s Odyssey to Murakami’s Genji, from Cervantes to Mayan hieroglyphs, from Dante to Coetzee, from Goethe to Lezama Lima, from the Thousand and One Nights to Jorge Luis Borges – in a global perspective: how they are translated, appropriated, transformed, how they travel across different cultures and languages, their foundational status evolving accordingly in a post-European world.Foundational Texts of World Literature includes contributions by Gerardo Aldana, Sandra Bermann, Piero Boitani, Michael Emmerich, Azadeh Yamini Hamedani, Stefan Helgesson, Paulo Lemos Horta, Juan Pablo Lupi, Peter Madsen, Ulrich Marzolph, Suzanne Saïd, Evanghelia Stead, Mads Rosendahl Thomsen, and Richard Van Leeuwen.

This book follows the renunciation story in Borges and beyond, arguing for its centrality as a Borgesian compositional trope and as a Borgesian prism for reading a global constellation of texts. The renunciation story at the heart of Buddhism, that of a king who leaves his palace to become an ascetic, fascinated Borges because of its cross-cultural adaptability and metamorphic nature, and because it resonated so powerfully across philosophy, politics and aesthetics. From the story and its many variants, Borges’s essays formulated a 'morphological' conception of literature (borrowing the idea from Goethe), whereby a potentially infinite number of stories were generated by transformation of a finite number of 'archetypes'. The king-and-ascetic encounter also tells a powerful political story, setting up a confrontation between power and authority; Borges’s own political predicament is explored against the rich background of truth-telling renouncers. In its poetic variant, the renunciationarchetype morphs into stories about art and artists, with renunciation a key requirement of the creative process: the discussion weaves in and out of Borges to highlight modern writers’ debt to asceticism. Ultimately, the enigmatic appeal of the renunciation story aligns it with the open-endedness of modern parables.