Benjamin Fondane A Presentation Of His Life And Works

In recent years interest in the thought of Kierkegaard has grown dramatically, and with it the body of secondary literature has expanded so quickly that it has become impossible for even the most conscientious scholar to keep pace. The problem of the explosion of secondary literature is made more acute by the fact that much of what is written about Kierkegaard appears in languages that most Kierkegaard scholars do not know. Kierkegaard has become a global phenomenon, and new research traditions have emerged in different languages, countries, and regions. The present volume is dedicated to trying to help to resolve these two problems in Kierkegaard studies. Its purpose is, first, to provide book reviews of some of the leading monographic studies in the Kierkegaard secondary literature so as to assist the community of scholars to become familiar with the works that they have not read for themselves. The aim is thus to offer students and scholars of Kierkegaard a comprehensive survey of works that have played a more or less significant role in the research. Second, the present volume also tries to make accessible many works in the Kierkegaard secondary literature that are written in different languages and thus to give a glimpse into various and lesser-known research traditions. The six tomes of the present volume present reviews of works written in Catalan, Chinese, Czech, Danish, Dutch, English, Finnish, French, Galician, German, Greek, Hebrew, Hungarian, Italian, Japanese, Norwegian, Polish, Portuguese, Romanian, Russian, Slovak, Spanish, and Swedish.

This groundbreaking collection of thirteen original essays analyzes connections between film and two highly influential twentieth-century movements.

Among the Jewish writers who emigrated from Eastern Europe to France in the 1910s and 1920s, a number chose to switch from writing in their languages of origin to writing primarily in French, a language that represented both a literary center and the promises of French universalism. But under the Nazi occupation of France from 1940 to 1944, these Jewish émigré writers—among them Irène Némirovsky, Benjamin Fondane, Romain Gary, Jean Malaquais, and Elsa Triolet—continued to write in their adopted language, even as the Vichy regime and Nazi occupiers denied their French identity through xenophobic and antisemitic laws. In this book, Julia Elsky argues that these writers reexamined both their Jewishness and their place as authors in France through the language in which they wrote. The group of authors Elsky considers depicted key moments in the war from their perspective as Jewish émigrés, including the June 1940 civilian flight from Paris, life in the occupied and southern zones, the roundups and internment camps, and the Resistance in France and in London. Writing in French, they expressed multiple cultural, religious, and linguistic identities, challenging the boundaries between center and periphery, between French and foreign, even when their sense of belonging was being violently denied.

Just before World War II, French cinema reached a high point that has been dubbed the style of "poetic realism." Working with unforgettable actors like Jean Gabin and Arletty, directors such as Renoir, Carné, Gremillon, Duvivier, and Chenal routinely captured the prizes for best film at every festival and in every country, and their accomplishments led to general agreement that the French were the first to give maturity to the sound cinema. Here the distinguished film scholar Dudley Andrew examines the motivations and consequences of these remarkable films by looking at the cultural web in which they were made. Beyond giving a rich view of the life and worth of cinema in France, Andrew contributes substantially to our knowledge of how films are dealt with in history. Where earlier studies have treated the masterpieces of this era either in themselves or as part of the vision of their creators, and where certain recent scholars have reacted to this by dissolving the masterpieces back into the system of entertainment that made them possible, Andrew stresses the dialogue of culture and cinema. In his view, the films open questions that take us into the culture, while our understanding of the culture gives energy, direction, and consequence to our reading of the films. The book demonstrates the value of this hermeneutic approach for one set of texts and one period, but it should very much interest film theorists and film historians of all sorts.

The Jewish philosopher Lev Shestov (1866-1938) is perhaps the great forgotten thinker of the twentieth century, but one whose revival seems timely and urgent in the twenty-first century. An important influence on Georges Bataille, Albert Camus, Gilles Deleuze and many others, Shestov developed a fascinating anti-Enlightenment philosophy that critiqued the limits of reason and triumphantly affirmed an ethics of hope in the face of hopelessness. In a wide-ranging reappraisal of his life and thought, which explores his ideas in relation to the history of literature and painting as well as philosophy, Matthew Beaumont restores Shestov to prominence as a thinker for turbulent times. In reconstructing Shestov's thought and asserting its continued relevance, the book's central theme is wakefulness. It argues that for Shestov, escape from the limits of rationalist Enlightenment thought comes from maintaining an insomniac vigilance in the face of the spiritual night to which his century appeared condemned. Shestov's engagement with the image of Christ remaining awake in the Garden of Gethsemane then, is at the core of his inspiring understanding of our ethical responsibilities after the horrors of the twentieth century.