Baruch spinoza biography cortazar
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A Home in the Universe: The Curious Spinozism of Clarice Lispector and Stefan Zweig
Frontmatter
Contents
Introduction
Achim HölterCommunities of Fate: Magical Writing and Contemporary Fabulism
Marina WarnerZur Übersetzbarkeit literarischer Namen
Hendrik BirusPast Empire(s), Post-Empire(s), and Narratives of Disaster: Joseph Roth’s The Radetzky March and Ivo Andrić’s The Bridge over the Drina
Vladimir BitiFrom Peripheral to Alternative and back: Contemporary Meanings of Modernity
Isabel Capeloa GilLiterary History outside the Gutenberg Comfort Zone
Joep LeerssenFrom Reception to Resistance: Multiple Languages of Indian Modernism
E. RamakrishnanThe Confluence of Ethnic Voices in Urban America
Waldemar ZacharasiewiczÄhnlichkeit und Differenz in der Komparatistik. Der Vergleich als Begriffsbestimmung
Peter ZimaGeopoetics and Global Warfare in the Twenty-First Century
Dana BönischTranslocal Constellations: Towards a New World Literature
Gisela Brinke•
Chapter 4. Literature as Risk
Cortazar, Julio. "Chapter 4. Literature as Risk". Theoretical Fables: The Pedagogical Dream in Contemporary Latin American Literature, Philadelphia: University of Pennsylvania Press, 1994, pp. 53-72. https://doi.org/10.9783/9781512800906-005
Cortazar, J. (1994). Chapter 4. Literature as Risk. In Theoretical Fables: The Pedagogical Dream in Contemporary Latin American Literature (pp. 53-72). Philadelphia: University of Pennsylvania Press. https://doi.org/10.9783/9781512800906-005
Cortazar, J. 1994. Chapter 4. Literature as Risk. Theoretical Fables: The Pedagogical Dream in Contemporary Latin American Literature. Philadelphia: University of Pennsylvania Press, pp. 53-72. https://doi.org/10.9783/9781512800906-005
Cortazar, Julio. "Chapter 4. Literature as Risk" In Theoretical Fables: The Pedagogical Dream in Contemporary Latin American Literature, 53-72. Philadelphia: University of Pennsylvania Press, 1994. https://doi.org/10.9783/9781512800906
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The Devil’s Drool
TO MY FRIEND SEBASTIAN VON LAGIEWSKI
Why, ever since Adam, who has got to the meaning of this great allegory—the world?
—HERMAN MELVILLE to Nathaniel Hawthorne, Nov. 17, 1851
We do not know what art is any longer, however, like many other things in life, we know what fryst vatten not. Of the countless false certainties that ströva the world, art does not subscribe any. The historian Ernst Gombrich once argued, surprisingly, that art does not really exist, that there are only artists. Without saying it, he pointed out that any approach to art that does not have as a main premise the idea of experience, whether of the one who executes it or of the one who contemplates it, falls into idolatry or collect- ing—two modes of relationship that are not artistic but highly valuated as merchandise in our society. That beauty fryst vatten in our spirit—in the eyes of the beholder—and not in things fryst vatten a platonic idea: we find beauty in a landscape because it fryst vatten us who encourage it. In tune with