Commonplaces

This book focuses on the uses of scientific evidence within three types of environmental discourses: popular nonfiction books about the environment; traditional and social media texts created by a grassroots environmental group; and a set of data displays that make arguments about global warming in a variety of media and contexts. It traces the operations of eight commonplaces about science and shows how they recur throughout these contexts, starting with Rachel Carson’s Silent Spring and ending with contemporary blogs and social media. The commonplaces are shown to embed ideological assumptions and simultaneously challenge those assumptions. In addition, the book addresses the potential dangers involved in relying too heavily on aspects of these commonplaces, and how they can undermine the goals of some of the writers who use them.

Jacques Ellul--much less solemn in mood than usual--here cracks open political and sociological commonplaces, destructively and wittily demonstrating how our unthinking acceptance of them encourages hypocrisy, smugness, and mental inertia. Among the stereotypes of thought and speech thus exploded are such phrases as "You can't act without getting your hands dirty," "Work is freedom," "We must follow the current of history," and "Women find their freedom (dignity) in work." A certain number of these old saws preside over our daily life. They permit us to understand one another and to swim in the ordinary current of society. They are accepted as so certain that we almost never question them. They serve at once as sufficient explanations for everything and as "clinchers" in too many arguments. Ellul explores the ways in which such clichs mislead us and prevent us from having independent thoughts--and in fact keep us from facing the problems to which they are theoretically addressed. They are the "new commonplaces." Just as the nineteenth century brought forth many such commonplaces (they are enshrined in Leon Bloy's Exgse and Flaubert's Dictionnaire des ides reues), so our century has been busy creating its own. What Ellul has done is to stand still long enough to look at them carefully, attack them with cool reason, and leave them nakedly exposed. In this remarkable document, Ellul's caustic fearlessness is at the service of truths that often are cruel, but always are lucid and impassioned. He represents the voice of intelligence, and while doing so is often hilarious and always therapeutic about matters of first importance.

This book interprets popular American belief and sentiment about cities, suburbs, and small towns in terms of community ideologies. Based on in-depth interviews with residents of American communities, it shows how people construct a sense of identity based on their communities, and how they perceive and explain community problems (e.g., why cities have more crime than their suburban and rural counterparts) in terms of this identity. Hummon reveals the changing role of place imagery in contemporary society and offers an interpretation of American culture by treating commonplaces of community belief in an uncommon way—as facets of competing community ideologies. He argues that by adopting such ideologies, people are able to "make sense" of reality and their place in the everyday world.

Preliminary Material -- OUT OF THE ABYSS: COMMONPLACES OF REPETITION AND REDEMPTION -- GLISSANT'S COMMON PLACES -- WALCOTT'S ALLEGORY OF HISTORY -- A BACKWARD FAITH IN WALCOTT'S “THE SCHOONER FLIGHT” -- CLAUDIA RANKINE: JANE EYRE'S BLUES AT THE END OF THE ALPHABET -- DEAR DIARY: AMANIFESTO - WEREWERE LIKING'S ELLE SERA DE JASPE ET DE CORAIL -- RITUALIZING UTOPIA IN ELLE SERA DE JASPE ET DE CORAIL -- MASKS OF AFFLICTION IN FRANKÉTIENNE'S HAITI -- FRANKÉTIENNE'S LOGORRHEA: AN EXCESS OF SEEMING -- “THE HORIZON DEVOURS MY VOICE”: NOTES ON TRANSLATION -- BIBLIOGRAPHY -- INDEX.

Homer in Wittenberg draws on manuscript and printed materials to demonstrate Homer's foundational significance for educational and theological reform during the Reformation in Wittenberg. In the first study of Melanchthon's Homer annotations from three different periods spanning his career, and the first book-length study of his reading of a classical author, William Weaver offers a new perspective on the liberal arts and textual authority in the Renaissance and Reformation. Melanchthon's significance in the teaching of the liberal arts has long been recognized, but Homer's prominent place in his educational reforms is not widely known. Homer was instrumental in Melanchthon's attempt to transform the university curriculum, and his reforms of the liberal arts are clarified by his engagements with Homeric speech, a subject of interest in recent Homer scholarship. Beginning with his Greek grammar published just as he arrived in Wittenberg in 1518, and proceeding through his 1547 work on dialectic, Homer in Wittenberg shows that teaching Homer decisively shaped Melanchthon's redesign of grammar, logic, and rhetoric. Melanchthon embarked on reforming the liberal arts with the ultimate objective of reforming theological education. His teaching of Homer illustrates the philosophical principles behind his use of well-known theological terms including sola scriptura, law and gospel, and loci communes. Homer's significance extended even to a practical theology of prayer, and Wittenberg scholia on Homer from the 1550s illustrate how the Homeric poem could be used to exercise faith as well as literary judgment and eloquence.