By Neil Foxlee
On eight February 1937 the 23-year-old Albert Camus gave an inaugural lecture for a brand new Maison de l. a. tradition, or group arts centre, in Algiers. Entitled ‘La nouvelle tradition méditerranéenne’ (‘The New Mediterranean Culture’), Camus’s lecture has been interpreted in appreciably alternative ways: whereas a few critics have brushed off it as an incoherent piece of juvenilia, others see it as key to figuring out his destiny improvement as a philosopher, even if because the first expression of his so-called ‘Mediterranean humanism’ or as an early indication of what's visible as his basically colonial mentality.
These quite a few interpretations are in keeping with studying the textual content of ‘The New Mediterranean Culture’ in one context, even if that of Camus’s lifestyles and paintings as an entire, of French discourses at the Mediterranean or of colonial Algeria (and French discourses on that country). against this, this examine argues that Camus’s lecture - and in precept any old textual content - has to be visible in a multiplicity of contexts, discursive and differently, if readers are to appreciate effectively what its writer used to be doing in writing it. utilizing Camus’s lecture as a case research, the e-book presents an in depth theoretical and sensible justification of this ‘multi-contextualist’ method.
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Additional info for Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities)
K. Wimsatt and Monroe C. 1). For Skinner’s discussion of this and related issues, see ‘Motives, Intentions and Interpretation’, RM, 90–102. P. ’ What Skinner is attacking is the historical equivalent of the belief that it is impossible to see things the way people in another culture see them, and that even if this were possible, it would not be desirable to do so. 28 For if we do not even try to ‘see things their way’, we will inevitably be restricted to seeing things our way, even as we acknowledge that ours is not the only way of seeing.
RM, 116) 22 chapter 1 Two preliminary observations can be made here. First, Skinner abandons the order of procedure he used in The Foundations and reverts to that outlined in ‘Meaning and Understanding’, beginning with the text (or utterance) rather than its context. Second, Skinner’s reference to ‘the’ meaning and subject matter of utterances and ‘the’ argumentative context seems, once again, to foreclose the possibility raised by Pocock: that complex texts may contain a wide range of utterances and that, as a result, they may have not only many meanings, but also more than one subject matter, and be taking part in more than one argument.
To borrow one of Skinner’s own examples, the irony of Defoe’s anonymously published pamphlet The Shortest-Way with the Dissenters (1702) – which argued, apparently seriously, that the best and quickest way to deal with religious dissent was to make it a capital offence – was initially lost on both dissenters and the High Tories whose intolerance it satirized. Defoe’s hoax was only exposed when it became known that the pamphlet’s author was himself a dissenter. g. ‘barbarism’ as opposed to ‘civilization’) as ‘asymmetric counterconcepts’.