학술논문
The Romantic Control of History and the Politics of Difference
이용수 42
- 영문명
- The Romantic Control of History and the Politics of Difference
- 발행기관
- 한국비평이론학회
- 저자명
- Sungbum Lee
- 간행물 정보
- 『비평과 이론』제13권 1호, 237~256쪽, 전체 20쪽
- 주제분류
- 어문학 > 영어와문학
- 파일형태
- 발행일자
- 2008.06.30
5,200원
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국문 초록
영문 초록
Once the universal history of Christian teleology weakened its own authority with the rise of modern society, individual (national or personal) histories started to have their own internal telos. That is, the gradual decrease of theological monism leads to the valuation of time-dependent change. Now temporal differentiation characterized as irreversible, unrepeatable, and irreplaceable rises to the surface as a new parameter of the modern notion of time. What is at issue here is that as soon as eschatological totality loses its influential power, individual histories have their own totalizing programs. I define the diachronic ordering of different histories as Romantic time discipline.
In her poem, "Eighteen Hundred and Eleven" (1812), Anna Letitia Barbauld (1743-1825) becomes involved in this Romantic chronology in a global context. She reveals how the British Empire is determined to incorporate local others into its own master plot. I term this kind of globalization Romantic globalization.
The politics of difference, which celebrates local differences against global capitalism, emerges as an alternative to Romantic globalization especially in an era of global capitalism. In the name of the politics of location, the war of positions or the politics of postcoloniality, the politics of difference values non-classed, non-national, local identities as an epistemological center, a subject-position, and a site of resistance to guard against global capitalism. It argues for local differences tackling the totalizing pressure of Capital that serializes them at a global level. The presence of heterogeneities, led by local subjects troubling the conceptual authority of thc classed or national subject, regionalizes the master plan of transnational capitalism.
The politics of difference, however, has two problematic postulates. One is that it tends to abandon any kinds of the interconnectedness of differences as a repercussion of its rejection of monolithic totalization. The other is that although thc politics of difference, of course, has its own advantage in that the existence of local histories can question global totalization, it is likely to fall into the de-historicized essentialization of differences. Avoiding both the totalizing repression of global totality and the fetishized notion of difference, I suggest the decentered netting of local differences. This new paradigm is characterized by the multifocal, glocalized flow of differences.
In her poem, "Eighteen Hundred and Eleven" (1812), Anna Letitia Barbauld (1743-1825) becomes involved in this Romantic chronology in a global context. She reveals how the British Empire is determined to incorporate local others into its own master plot. I term this kind of globalization Romantic globalization.
The politics of difference, which celebrates local differences against global capitalism, emerges as an alternative to Romantic globalization especially in an era of global capitalism. In the name of the politics of location, the war of positions or the politics of postcoloniality, the politics of difference values non-classed, non-national, local identities as an epistemological center, a subject-position, and a site of resistance to guard against global capitalism. It argues for local differences tackling the totalizing pressure of Capital that serializes them at a global level. The presence of heterogeneities, led by local subjects troubling the conceptual authority of thc classed or national subject, regionalizes the master plan of transnational capitalism.
The politics of difference, however, has two problematic postulates. One is that it tends to abandon any kinds of the interconnectedness of differences as a repercussion of its rejection of monolithic totalization. The other is that although thc politics of difference, of course, has its own advantage in that the existence of local histories can question global totalization, it is likely to fall into the de-historicized essentialization of differences. Avoiding both the totalizing repression of global totality and the fetishized notion of difference, I suggest the decentered netting of local differences. This new paradigm is characterized by the multifocal, glocalized flow of differences.
목차
Ⅰ. Introduction
Ⅱ. Barbauld and the Totalizing Strategy og History
Ⅲ. Romantic Historicism in an Era of Global Capitalism and the Politics of Difference
Ⅳ. Conclusion
Works Cited
Abstract
Ⅱ. Barbauld and the Totalizing Strategy og History
Ⅲ. Romantic Historicism in an Era of Global Capitalism and the Politics of Difference
Ⅳ. Conclusion
Works Cited
Abstract
해당간행물 수록 논문
- 투고안내 외
- 한없음의 잉여 : 『신곡』의 보편성의 문학적 기원
- 이미지의 잠재성 - 들뢰즈의 『시네마 2: 시간-이미지』를 중심으로
- 9-11 테러와 외상적 사건 : 드릴로의 『떨어지는 남자』
- 풍자시론 : 김기림의 엘리엇ㆍ스펜더 읽기
- 욕망의 미학 : 주체, 대타자, 향유, 심미적 가치 평가, 그리고 〈디 워〉논쟁
- 트로트 논쟁의 흐름과 쟁점
- The Romantic Control of History and the Politics of Difference
- 한국의 테마파크와 아도르노의 문화 산업론
- 아이러니와 기계, 인간 : 휴머니즘과 포스트휴머니즘
- 영화, 비평, 대중
참고문헌
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