Courses Not Offered in 2006-07
HUM 140 Humanities: Ancient and Medieval Periods
This course serves as a general introduction to outstanding "great books" of the Western world. They constitute founding texts of the "humanities." This intellectual tradition will be traced from its origins in both Greco-Roman and Judeo-Christian (Bible) literature. These two cultures will then be viewed in their synthesis in the medieval period.
Our attempt to assimilate these works, which have been basic to liberal education in the West since its inception, will stimulate effort to develop and refine our own powers of reading and interpretion. We will engage the strongly literary quality of the works, moreover, by the exercise of producing writing of our own nourished by critical reflection upon them.
BASIC TEXTS (in order of use):
_________ The New Oxford Annotated Bible with the Apocrypha
Homer The Odyssey (Cook translation)
Virgil The Aeneid (Fitzgerald translation)
Augustine The Confessions (Sheed translation)
Dante The Inferno (Mandelbam translation)
HUM 224 Dante’s Divine Comedy
An introduction to Dante’s 3-part poetic oddysey, the cultural world it embodies, and the literary, philosophical and theological questions it raises. Topics will include the descent into the self in Inferno, the transition from profane to sacred love in Purgatory, and the problematic of language and transcendence in Paradise.
CLT 340 Introduction to Literary Theory and Criticism: Classic Texts and Traditions
Classic works of literary theory and criticism from antiquity to the nineteenth century will be read in an effort to furnish basic conceptual paradigms and grounding in cultural history for students training to work as literary critics and theorists. Readings include founding texts of disciplines such as Philosophical Aesthetics, Rhetoric, Poetics, Scriptural Hermeneutics, Criticism of Genres, and Theory of Fiction, all of which disciplines contribute to and coalesce in current literary theory and criticism. The texts will be read with attention to problems such as literary representation as mimesis, language as figurative and metaphorical, poetic structure and dynamics. The readings will be questioned also for what they say or suggest concerning literature’s relation to ethics and religion, to history, society and its institutions. We will try to distinguish classical, normative principles of literary criticism together with the principle challenges with which they have been faced in the course of tradition. We will extract the key literary theoretical ideas from the various authors and compare them, starting from those that are nearest in historical chronology.
Schedule of Topics and Readings:
1. Gorgias, from Encomium of Helen
Plato, Republic II. 376-383; III. 386-403; VII. 514-518; X595-606
Longinus, On sublimity 1.1-2.3; 7-17; 22; 29-40
Plotinus, Enneads V. viii (On Intellectual Beauty)
2. Aristotle, Rhetoric I.2, 3; II. 1; III. 2
Horace, Ars poetica
Quintilian Institutio oratorio VIII, v. 35, vi.1-28; IX. i. 1-25; ii. 44-49; XII. ii1-28
3. Augustine, De doctrina christiana I.ii.2; II.i.1, ii.3, iii.4, iv.5, x.15, xi.16;
III.xxix.40, De trinitate XV. ix.15; x.1-19; xi.20
Macrobius, Commentary on Dream of Scipio iii.1-3, 5-6, 12, 14 15 17
[+ Cicero, Somnium Scipionis (De republica VI. 9-29)
+ Chaucer’s dream visions, Hous of Fame]
Hugh of Saint Victor, Didascalicon I. xi on origin of logic and III. iii; V. ii VI.
viii, ix, x, xi
Maimonides, Introduction to Guide of the Perplexed
4. Geoffrey of Vinsauf Poetria Nova 1, 2, 3, 4,
Aquinas, Summa Ia q. I, art. 9: Should Scripture use metaphor?
Dante, Convivio II, i + Letter to Can Grande
Christine de Pizan, Cité des Dames
Boccaccio Genealogia Bk XIV. v, vii, xii
5. Giraldi, Discorso delle comedie et delle tragedie
Mazzoni, Difesa della divina commedia
Du Bellay, Discourse on the French Language I: 1, 2, 3 , 4. 5. 6, 7,; II: 3, 4,
Ronsard, Brief on the Art of French Poetry
Corneille, Trois discours sur le poeme dramatique
Sidney, Apology for Poetry
6. Vico, New Science 31-36, 51, 331, 342, 349, 361-68, 374-84, 400-402, 404-09, 779
Addison Spectator , No. 62
Alphra Behn, from The Dutch Lover and Preface to Lucky Chance
Edward Young, Conjectures on Original Composition
Nietzsche, “On Truth and Lie in a Non-Moral Sense”
7. Dryden, from Essay of Dramatic Poesy, from Preface to Troilus and Cressida,
Preface to Sylvaie
Pope, Essay on Criticism
Samuel Johnson, “Of Fiction,” from The History of Rasselas, Prince of
Abyssinia, from Preface to Shakespeare
8. Hume, “Of the Standard of Taste"
Kant, from Critique of Judgment
Burke, Essays on Sublime and Beautiful
9. Lessing, Laocoon, preface, 1, 2, 3, 9, 10 12, 15, 16, 17, 18, 21
Schiller, Letters on Aesthetic Education 2, 6, 9
Hegel, Aesthetics: Lectures on Fine Art, intro
Phenonomology 178-196 (Master-Slave dialectic)
Wollstoncraft, “A Vindication of the Rights of Women”
de Staël, Essay on Fictions + “On Women Writers”
10. Wordsworth, Preface to Lyrical Ballads
Coleridge, from Statesman’s Manual and from Biographia Litteraria
Peacock, The Four Ages of Poetry
Shelley, Defense of Poetry
Emerson, “The American Scholar,” “The Poet”
11. Poe, “The Philosophy of Composition”
Gautier, “Preface to Mademoiselle de Maupin”
Baudelaire, “The Painter of Modern Life”
Arnold, “Function of Criticism” and from Culture and Anarchy
Pater, from Studies in the History of the Renaissance
12. Mallarmé, “Crisis in Poetry”
James, from The Art of Fiction
Nietzsche, from Birth of Tragedy
Wilde, “Preface to The Picture of Dorian Gray” and “The Critic as Artist”
CLT 341 Introduction to Literary Theory and Criticism: Current Trends
This half of the introductory graduate theory course deals with modern movements and current trends. Seminal texts of criticism and theory from the 20th century will be compared so as to illustrate the range of purposes and cross-purposes to which contemporary critical discourse has been put in relation to literary works and traditions. This will serve as a basic literacy course in theory, as well as for making students conversant with a variety of the most provocative types of critical discourse emerging on the scene today. Currents to be covered include: Formalism and Structuralism, Poststructuralism, New Historicism and Postcolonial Criticism, Marxism and Psychoanalysis, Feminism, Race and Ethnicity Studies, Gay and Lesbian Studies and Queer Theory, Hermeneutics and Phenomenology, Reader-Response, Cultural Studies.
Text: Norton Anthology of Criticism and Theory (2001)
Schedule of Topics and Readings:
1/19 Introduction: From Arnold and Eliot to New Criticism
1/26 Structuralism and Formalism
2/2 Post-structuralism (Deconstruction and New Historicism)
De Man 1527-31
Foucault 1622-47 [1648-70]
2/9 Cultural Studies
Adorno and Horkeimer 1220-40
2/23 Post-Colonial Criticism
Ngugi wa Thiong’o, Taban Lo Liyong, Henry Owuor-Anymba 2092-97
3/1 Critical Race Studies
Du Bois 980-87
Hurston 1159-62 [1146-58]
3/8 SPRING BREAK
Deleuze and Guattari 1598-09
Guber and Gilbert 2033-35
de Beauvoir 1406-15
3/29 Gay, Lesbian, and Queer Theory
4/5 Technologies and Media
4/12 Hermeneutics and Phenomenology
4/19 Rhetoric and Pragmatics
De Man 1514-26
4/26 Theory and the Canon Question
Extra Topics and Material:
Theory in Question
Knapp and Michaels 2460-75
Novels and Narration
Wimsatt and Beardsley 1371-1403
Linda Hutcheon, A Poetics of Postmodernism
Veeser, The New Historicism
Eagleton, Marxism and Literature
Williams, Marxism and Literature
Bhabha, The Location of Culture
Cornel West, Race Matters
Barbara Smith, The Truth that Never Hurts: Writings on Race, Gender,
Toril Moi, Textual/Sexual Politics
Linda Nicholson, The Second Wave
Christopher Butler, Postmodernism: A Very Short Introduction
Irigaray, Speculum of the Other Woman
Butler, Bodies that Matter
Mark Taylor, The Moment of Complexity
Marjorie Perloff, Radical Artifice: Writing Poetry in the Age of Media
David Damrosch, What Is World Literature?
Elaine Scarry, On Beauty and Being Just
Robert Calasso, Literature and the Gods
Peter Brooks, Psychoanalysis and Storytelling (1994)
Emily Apter, Feminizing the Fetish (1991) and Fetishism as Cultural Discourse (1993)
Rey Chow, Woman and Chinese Identity (1991)
Françoise Lionnet, Autobiographical Voices: Race, Gender, Self-Portraiture (1989) + Spiralling Tensions: Authenticity, Universality, and Postcoloniality
Elizabeth For-Genovese, Feminism Without Illusions: A Critique of Individualism (1991)
Ralph Cohen, ed., The Future of Literary Theory
Charles Bernheimer, Comparative Literature in the Age of Multiculturalism
Steven Tötösy de Zepetnek, Comparative Literature and Comparative Cultural
CLT 360 Philosophy and Literature: Poets and Philosophers
Throughout history, and not least in the modern period, where genres and disciplines have become blurred, poets and philosophers have inspired one another reciprocally. Sometimes the philosophers reveal how their most essential insights could never have been reached without the suggestions envisioned by some–at least for them–elect poet. Furthermore, in some cases, powerful philosophical interpretations of poetic masterpieces have founded new modes of thinking and experiencing or shaped entire epochs of culture, defining their distinctive outlooks. We will study a selection of the most provocative and seminal couplings between poets and philosophers in Western intellectual history by reading the poets along with the readings of the philosophers that have contributed significantly to making them what they have become in this tradition. Selections will include:
Nietzsche’s reading of Aeschelus, Sophocles, Euripides, Archelochus, Heine, et al. (Die Gebürt der Tragödie)
Heidegger’s readings of Hölderlin (Erläuterungen zu Hölderlins Dichtung)
Benjamin’s reading of Baudelaire ("Über einige Motive bei Baudelaire" and "Paris, Hauptstadt des neunzehnten Jahrhunderts," Passagen-Werke)
Blanchot’s readings of Rilke and Mallarmé (L’Espace littéraire)
Derrida’s readings of Celan, Ponge, and Joyce (Schibboleth, Signéponge, Ulysse Grammaphone)
Kristeva’s reading of Proust (Time and Sense: Proust and the Experience of Literature) + Deleuze, Proust and Signs
Adorno and Horkeimer’s reading of Homer (Dialektik der Auferklärung)
+ Porphyry’s reading of Homer, "On the Cave of the Nymphs" Greek Text pdf (Thomas Taylor trans.)
Bernard Silvestris’ reading of Virgil (Commentarium super sex libros Eneidos Virgilii)
(cfr. Servius’s In Verbilli carmina commentarii)
Vico’s and Schelling’s readings of Dante (Scienza nuova & "Ueber Dante in philosophischer Beziehung")
Hegel on Sophocles’s Antigone (Phenomenologie and Aesthetik)
Unamuno’s reading of Cervantes (Vida de don Quijote y Sancho)
+ Ortega y Gasset’s (Meditaciones del Quijote)
Santayana’s readings of Lucretius, Dante and Goethe (Three Philosophical Poets)
Agamben on Giovanni Pascoli, "Il fanciulino"
Cavell’s readings of Shakespeare (Disowning Knowledge: In Six Shakespearian Plays)
Girard, Monsonge romanesque et romans
Deceit and Desire in the Novel
CLT 360 (Version #2) Philosophy and Literature: Criticism as Philosophy
This course will compare classic works of philosophical criticism of literature in a variety of Western traditions, ancient to modern. It will explore these works as a discernible genre of writing which it will attempt to define and assess as to its specific capacities and limits. Aesthetics is a branch of philosophy that discusses mainly philosophical ideas and writings, inquiring into general principles concerning art, but philosophical commentary on literature belongs to criticism and articulates itself in constant, close contact with particular literary texts. And yet when practiced by philosophers, it turns into a distinctive method of philosophizing, a distinctive form of inquiry that calls for a different name such as "poetic thinking." The authors gathered together for comparative study in this course are both practitioners and theorists of thinking that is distinctively literary and poetic in character. This sort of thinking and writing raises age-old questions concerning the ability and aptness of philosophy to interpret literature. By some accounts, philosophy cannot but distort and obscure the specifically literary character of writing due to its penchant for abstraction. By other accounts, only philosophy is capable of penetrating to the deepest and most significant strata of literary meaning.
The attacks on philosophy as a mode of understanding literature have been perennial in the history of Western culture, and they have been renewed and even intensified by some strains within the recent flowering of "theory" in contemporary literary criticism. Some contemporary theory positions itself as a revolt against philosophy and the culture over which philosophy has presided as a regulatory discipline dictating method for well over two millennia. At the same time, ostensibly philosophical readings of literature have also proliferated within this same new cultural milieu.
Is there reason, then, to reformulate and reassert the claims of a philosophical criticism? What are the compelling reasons for a philosophical criticism of literature today? How is a philosophical criticism of literature possible, and is it desirable? What styles of philosophical criticism of literature from the past can serve as models and may prove useful still in fostering this special kind of reflection and inquiry today? To address these challenges, we will construct a genre of philosophical criticism comprised of recognizably classic works of literary criticism by distinguished philosophers. The philosopher-critic has been a paramount figure since Plato and Aristotle and still continues to emerge on the scene in new ways today. We will revisit a few peaks in this tradition focusing on what makes literary criticism philosophical and on what special virtues and liablities such philosophical approaches to literature are likely to entail. Our guiding hypothesis is that in concretely engaging literary texts, philosophical reason thinks in peculiar ways that can illuminate fundamental questions of philosophy as much as the mysteries of literature.
Hegel, "Das älteste Systemprogramm des deutschen Idealismus"
Gadamer, "Philosophie und Poesie"
2. Cavell, Disowning Knowledge: In Six Shakespearian Plays
(especially Intro and on Lear and Hamlet)
3. Wayne Booth, The Company We Keep: An Ethics of Fiction
(Intro, "Figures That ‘Figure’ the Mind," "Metaphoric Worlds")
4. Martha Nussbaum, Love’s Knowledge
(Intro, "Fictions of the Soul," "Love’s Knowledge")
5. Porphyry, On the Cave of the Nymphs De antro nympharum (Greek text) Thomas Taylor trans.
Fulgentius, The Exposition of the Content of Vergil According to the Principles of Moral Philosophy
Bernardus Silvestris, Commentary on The First Six Books of Virgil’s Aeneid
6. Santayana, Three Philosophical Poets: Lucretius, Dante, Goethe
7. Horkeimer and Adorno, Dialectic of Enlightenment ("Begriff der
Aufklärung" + "Exkurs I: Odysseus oder Mythos und Aufklärung"
8. Weil, The Iliad or the Poem of Force
9. Heidegger, Erläuterungen zu Hölderlins Dichtung
10. Unamuno, Our Lord Don Quixote: Life of Don Quijote and Sancho
[or essay in El sentimiento tragico de la vida]
[ + Ortega y Gasset’s (Meditaciones del Quijote)
Meditations on Quixote]
11. Derrida, Acts of Literature ("The First Session," "Mallarmé,"
"Ulysses Gramophone," [from Signsponge, "Aphorism Countertime"])
12. Kristeva, Time and Sense: Proust and the Experience of Literature
13. Deleuze, Proust and Signs
14. Patrick Colm Hogan, Philosophical Approaches to the Study of Literature
Graduate Seminars Not Currently Offered:
The Writing of Silence: Edmond Jabès and Paul Celan (Spring 2002)
Postmodern writers and artists of all sorts have evolved radical new poetics based preeminently on the secret resources of silence. Poets have focused particularly on silences become audible in the tearing of language and the rending of sense. To a significant degree, this is a rediscovery of the oftentimes repressed resources in Western tradition of apophatic discourse, discourse on what cannot be said. Jewish writers have been particularly important in this revival, partly because the traditional biblical interdiction on representations of the divine ("graven images"), denounced as idolatrous, gave Jewish tradition a peculiar attunement to the limits of representation and a special sensibility for the Unrepresentable. Furthermore, the Holocaust experience has become recognized as a cultural code for the unspeakable par excellence. Jabès and Celan, emerging almost contemporaneously out of widely divergeant cultural backgrounds in Egypt and Romania, nevertheless share these fundamental coordinates in common, and each has developed his art to the highest level of eminence on the scene of world literature. Moreover, originating in areas of linguistic diaspora of their respective French and German tongues, both turn out to be peculiarly qualified to express the experience of exile as the archetypal condition of the postmodern writer and as the condition of language itself–a signifier forever severed from its signified.
We will read these eminent poets, architects of postmodern poetics, in the context of theoretical essays that articulate the sorts of intellectual problematics their poetry engages. Thus works by Rosenzweig, Benjamin, Adorno, Arendt, Heidegger, Derrida, Levinas, Blanchot, and Bataille will provide a framework for approaching this poetry of the tearing asunder of the word and the writing of silence. Hölderlin and Rilke will be explored as forerunners of this poetics.
Jabès, The Book of Questions: El, or the Last Book
Celan, Collected Poems + "Meridan" in Collected Prose
Hölderlin, poems and fragments
Kafka, "On Parables" and "The Song of the Sirens"
Rilke, Duino Elegies 8 & 9 + Sonnets to Opheus 1
Schoenberg, Moses and Aaron II, 5
Rosenzweig, "On the Name of God" from Star of Redemption
Benjamin, "Theses on History," "The Task of the Translator," "On Language as
Such and on the Language of Men"
Adorno, "Lyric and Society" + "After Auschwitz" in Negative Dialectics
Arendt, "Metaphor and the Ineffable" in The Life of the Mind, vol. I
Bataille, "Principles of Method and of a Community," from Inner Experience
Blanchot, "On Being Jewish," in The Infinite Conversation
Derrida, "Edmond Jabès and the Question of the Book" (also Shibboleth)
Levinas, "Paul Celan" and "Edmond Jabès" in Proper Names + "Saying and Said"
from Otherwise than Being
Beckett, The Unnameable (end) + Texts for Nothing #8
Wittgenstein, "Lecture on Ethics" + Tractatus 6.4 — 7
CLT 355 Mystical Rhetorics of Silence from Plotinus to John of the Cross (Fall 2001)
Postmodern discourses have testified unmistakably to the resurgent vitality of the Western mystical tradition. The crisis of language so acutely felt in our time has been the common premise of mystical discourses in all times. Bataille, Blanchot, Levinas, Lacan, as well as radical feminist thinkers like Irrigaray, are suddenly illuminated and prove to be highly readable when set against their proper precedents in this tradition. The mystical authors selected belong especially to the "apophatic" tradition of negative theology that has been widely cited as deconstruction "avant la lettre" ever since Derrida’s manifesto address "La différance." Derrida himself has taken up the topic of deconstruction as negative theology in several extensive texts of the 1990s. Contemporary poets, furthermore, like Celan, Jabès, Stevens, W. S. Merwin, Marlene Norbese Philip–in strict analogy to mystical writers– are obsessed with what language cannot say. Abstract painting from Kandinsky to Malevich, Mondrian, Barnett Newman and Ad Reinhart, and the architecture of Le Corbusier and Mies Van der Rohe, are likewise drenched in the mystical quest for purity of Nothing sought by a stripping away of all determinate form. Something analogous goes for John Cage, the composer of "silence," and for Arthur Schoenberg. In countless ways, the key to our contemporary Zeitgeist is to be found in this discourse of mysticism that has evolved over millenia secreted in the bosom of Western culture. To understand where we are now we need to wrest this underground culture from seclusion. In so doing we follow the footsteps of leading exponents of postmodern culture, as well as of leading medieval scholars of mysticism like Michel de Certeau and Bernard McGinn, Alois Hass, and Denys Turner.
The course will trace the various inflections of the tradition of "apophatic" discourse, language about what cannot be said, the Ineffable, from ancient Greek thought across the Christian Middle Ages. In beginning from Plotinus, we recuperate elements from Plato, such as the Good beyond Being ("epekeina tes ousias"), as well as Aristotle’s conception of God as thought thinking itself. The resultant Neoplatonic paradigm fuses with biblical revelation to create the canonical model for Christian mysticism in the Corpus Dionysiacum, the works from the 5-6th century A.D. attributed to Pseudo-Dionysius the Areopagite. We will follow this line of development through Eriugena, Maimonides, Porete, Eckhart and Cusanus to the Spanish baroque mysticism of Teresa of Avila and John of the Cross. The experience beyond all sensual and even all imaginative experience of a "simple light" beyond the reach of representation, and especially beyond the furthest capabilities of linguistic expression, is approached by all these authors from different angles and on the basis of different cultural matrices. Side-glances at Arabic, Sufi mysticism, particularly Ibn al-Arabi and Rumi, and at the Jewish Kabbalah will help us delineate the essential features of Western mysticism in some of its most distinguished literary incarnations.
The proposed approach to the literature of mysticism will pay special attention to the rhetoric of silence in these texts. It will focus on the lingustic resources accessed or invented by classic writers of the tradition of mystical theology for attempting (and inevitably failing) to say the Unsayable.
Plato, Parmenides 137b — 143b (first two hyptheses)
Philo, De somnis I, 11; from De mutatione nominum; Legum Allegoria III; De posteritate Caini 16.
Gnostic Tripartite Tractate
Corpus Hermeticum V. 1, 8, 10, 11 and Asclepius 20
Clement of Alexandria, Stromate V
Gregory of Nyssa, Life of Moses
Plotinus, Ennead V
Proclus, Commentary on the Parmenides
Pseudo-Dionysius the Areopagite, Mystical Theology, On Divine Names
John Scott Eriugina, The Division of Nature
Moses Maimonides, Moreh Nevukhim (Guide for the Perplexed): I, 50-58
Kabbala, Zòhar (Book of Splendor)
Ibn al-Arabi, The Bezels of Wisdom
Rumi, Sufi poems from Masnavi
Marguerite Porete, The Mirror of the Simple Annihilated Soul
Meister Eckhart, German Sermons
Nicolus Cusanus, On Divine Ignorance
John of the Cross, The Dark Night of the Soul
Teresa of Avila, The Interior Castle
In addition to this cadre of readings, students will be encouraged to explore other sources, especially in connection with their own projects. Particularly relevant are:
Bible: 1 Kings 19. 12-18; II Corinthians 12. 2-6
Albert the Great, Commentary on Dionysius’ Mystical Theology
Bonaventure, Itinerarium Mentis in Deum
Gnostic Tripartate Tractate
Augustine, Confessions, Book IX. x. xxiii-xxv (Vision at Ostia)
Jerome, De decem nominibus dei (Patrologia Latina 23, 1038)
Abraham Abulafia; see Moshe Idel’s books
Thomas Aquinas, "De nominibus Dei," Summa theologica I, quaestio 13
Richard of St. Victoire, Benjamin Major
Thierry of Chartres, Lectiones in Boethii librum de Trinitatis, ed. N. M. Haring, AHDLM 30 (1955) Archives d’Histoire Doctrinale et Littéraire du Moyen Age
William of St. Thierry, Lettere d’oro
Bernard of Clairvaux, De consideratione and Sermons on Song of Songs
The Cloud of Unknowing
Hadewijch, Mengeldichten or Das Buch der Visionen
Gertrude the Great, Revelationes or Legatus divinae pietatis (Herald of God’s
Jakob Böhme, Von der Gnadenwahl (On the Election of Divine Grace)
Silesius Angelus, from Wandering Cherub (Cherubinischer Wandersmann)
CLT 355-03 On What Cannot Be Said: Apophatic Discourses in Theology, Philosophy, and Literature (Spring 1999 & 2000)
This course examines traditional as well as new and radical currents of thinking about the limits of language and what may or may not lie beyond them. The course is built around literary and philosophical versions of and responses to classic expressions of negative theology in Western culture, that is, the attempt to devise and disqualify ways of talking about God as an ultimate reality beyond the reach of language.
This inquiry necessarily entails an attempt to pry into the nature of language and its creative role with respect to the world and things. A great deal of reflection in this area has revolved around the mysteries of naming and of the Divine Name. There is an especially Jewish tradition of reflection for which any possibility of naming is grounded in the (unnameable) Name of God. The language theories of authors including Derrida, Rosenzweig, Benjamin and Levinas will be examined and backgrounded by biblical revelation and kabbalah speculation as presented especially by Scholem.
Poetic versions of the problem of the unsayable, particularly by Dante, Dickinson, Celan, and Wallace Stevens, will also be featured.
Introduction (poems by Wallace Stevens, Paul Celan and Rainer Maria Rilke)
Rosenzweig, Der Stern der Erlösung (The Star of Redemption) Intro & Part 1
Rosenzweig, Der Stern der Erlösung (The Star of Redemption) Part 2
Rosenzweig, Der Stern der Erlösung (The Star of Redemption) Part 3
Schelling, The Ages of the World (Die Weltalter)
Pseudo-Dionysius, Mystical Theology + The Divine Names (De divinis nominibus)
Plotinus, Enneads, Book V
Meister Eckhart, German Sermons (Deutsche Predigten und Traktate), [esp. 2 ("Intravit Jesus in quoddam castellum"), 52 ("Beati pauperes spiritu") and "Surrexit Autem Saulus de Terra"] + Aquinas, "On Divine Names"
Marguerite Porete, The Mirror of the Simple Souls Who Are Annihilated and Remain Only in Will and Desire of Love (Le Mirouer des simples ames anienties et qui seulement demourent en vouloir et desire d’amour)
Emily Dickinson, Poems (Johnson numbers): 581, 701, 1452, 1563,1651,1668, 1700, also 985, and 1071)
Lévinas, Time and the Other (Le temps et l’autre)
Derrida, "Denials: How to avoid speaking" ("Comment ne pas parler") in Derrida and Negative Theology
Derrida, On the Name (Sauf le nom) = "Post-Scriptum" in Derrida and Negative Theology
Silesius Angelus, The Wandering Cherub (Cherubinische Wandersmann)
Scholem, "On the Names of God"
+ Benjamin, "On the Language of Men and on Language as Such"
+ Celan, "Conversation in the Mountains" ("Gespräch im Gebirge")
CLT The Unnameable and the Sublime (crosslisted with French, team-taught with Marc Froment-Meurice) (Spring 1998)
Traditional as well as new and radical currents of thinking about the limits of language and what may or may not lie beyond them. The course is built around literary and philosophical versions of and responses to classic expressions of negative theology in Western culture, that is, the attempt to devise and disqualify ways of talking about God as an ultimate reality beyond the reach of language. Theoretical negative theology, moreover, will be brought into relation with contemporary political questions about the "socially unspeakable," leading to reflections on the reduction to silence of certain groups or concerns and certain kinds of languages today. To this end stimulation will be sought from Claude Lanzmann’s film, "SHOAH." Readings from:
Plato, Sophist (SOFISTHS)
Plotinus, Enneids V
Longinus, On the Sublime (PERI UCOUS)
Dionysius, The Divine Names (De divinis nominibus)
Meister Eckhart, Deutsche Predigten und Traktate or Reden der Unterscheidung ("Modicum . . .", 70, in Die deutschen und lateinischen Werke, vol. III, pp. 189-90).
Silesius Angelus, Wandering Cherub (Cherubinische Wandersmann)
Kant, Critique of Judgment (Kritik der Urteilskraft)
Heidegger, On the Way to Language (Unterwegs zur Sprache)
Shelley, "Mount Blanc"
Dickinson, Poems (Johnsons numbers): 581, 701, 1452, 1563, 1651, 1668, 1700, also 985, and 1071)
Bataille, Inner Experience (L’experience intérieure)
Blanchot, The Step/Not Beyond (Le pas au-delà)
Lévinas, Totality and Infinity (Totalité et infini)
Derrida, On the Name (Sauf le nom)
"How Not to Speak" ("Dénégations: Comment ne pas parler")
Celan, "Conversation in the Mountains" ("Gespräch im Gebirg")
Poems from Die Niemandsrose ("Was Geschah," "Tübingen, Jänner")
Jean-Luc Nancy, "Des Lieux Divins," in Qu’est-ce que Dieu? Hommage à l’abbé Daniel Coppieters de Gibson (1929-1983) (Bruxelles: Facultés universitaires Saint-Louis, 1985).
Bloom, Ruin the Sacred Truths
Boileau, Traité du sublime ou du merveilleux dans le discours
Chrysostom, On the Incomprehensible Nature of God, trans. Paul W. Harkins in The Fathers of the Church vol. 72 (Washington D. C.: The Catholic University of America Press, 1982)
Cusanus, De docta ignorantia
De Libera, Le problème de l’être chez maître Eckhart: logique et métaphysique de l’analogie
Dragonetti, "L’Image et l’irreprésentable dans l’écriture de Saint Augustin," in Qu’est-ce que Dieu? Philosophie / Théologie. Homages à l’abbé Daniel Coppieters de Gibson.
Givone, Sergio, Storia del nulla(Bari: Laterza, 1995)
Grassi, La preminenza della parola metaforica. Heidegger, Eckhart, Novalis
Guillén, Jorge. "The Ineffable Language of Mysticism: San Juan de la Cruz." Language and Poetry. Harvard UP 1961.
Hamacher, Premises. Essays on Philosophy and Literature from Kant to Celan
Heidegger, "Die Sprache" ("Language")
Erläuterungen über Hölderlins Dichtung
Beiträge zur Philosophie
Heiser, John. "Saint Augustine and Negative Theology." In New Scholasticism. vol. LXIII, no. 1 (Winter 1989), pp. 66-80
Iser and Budick, eds., Languages of the Unsayable
Kristeva, Pouvoirs de l’horreur
Lévinas, Emmanuel, L’au-delà du verset: Lectures et discours Talmadiques (Paris: Minuit, 1982)
Lao Tzu, The Way of Life
Lossky, Théologie négative et connsaissance de Dieu chez Maître Eckhart, Paris, 1973
Marion, J.-L., "La vanité d’être et le nom de Dieu," in Analogie et Dialectique: Essais de Théologie Fondamentale (Geneva: Labor et Fides, 1982).
Mortley, Raoul. From Word to Silence, I: The rise and fall of logos (Bonn: Hanstein, 1986)
____________. From Word to Silence, II The Way of Negation, Christian and Greek (Bonn: Hanstein, 1986).
Moses Maimonides, Moreh Nevukhim (Guide to the Perplexed), esp. "Lashon Benai Adam" ("The Language of Man") in Goodman, ed., Rambam
Schiller, "Vom Erhabenen" in Kleinere philosophische Schriftenin Werke XII, 1, , ed. R. Boxberger, or in Schillers’Werke 20 pt. 1, ed. Benno von Wiese (Weimar: Hermann Böhlaus Nachfolger, 1962)
Stevens, "Notes Towards a Supreme Fiction"
Theunissen, Michael, The Other
__________________. Negative Theologie der Zeit
Weiskel, The Romantic Sublime: Studies in the Structure and Psychology of Transcendence
Whittaker, John. "Basilides on the Ineffability of God," in Studies in Platonism and Patristic Thought (London, 1984).
AAVV, Autour de SHOAH
Vahanian, Dieu anonyme
Weiskel, The Romantic Sublime
Arendt, The life of the Mind, vol. 1, Thinking (esp. c. 13: Metaphor and the Ineffable)
Paintings by Turner or Caspar David Friedrich .
Rationale for course on The Unnamable and the Sublime:
This course proposes to bring some of the most enduringly significant attempts in different disciplines within Western culture to define the limits of language, and perhaps to exceed them, into comparison with one another. The tradition of negative theology will be compared with poetry of the ineffable and philosophical reflections on language that tend to define areas of inviolable silence. Since antiquity this problematic of the unsayable has been linked with that of the sublime, and this topic will serve to counterpoint the investigation of the central issues of negative theology. Such a pervasive problem as the language of the unsayable in Western tradition can best be treated at the intersection between disciplines, signally philosophy, theology, and poetry. It is not the property of any one national tradition nor is it peculiar to any historical period and demands the wide-ranging comparative treatment that this course proposes. Bringing together the different disciplinary and cultural backgrounds of the two instructors--both heavily invested in precisely this topic from widely diverse intellectual matrices--is part of a design to catalyze open dialogue on "what cannot be said" lurking as an ineluctable provocation perhaps in all discourses.
Hegel and the French Connection (crosslisted with Philosophy) (Fall 1999)
This course is designed to provide an introduction to postmodern thought. It focuses on a broad range of the contemporary French thinkers who are most influential in literary theory and other humanities disciplines today. Their refusal of systematicity, their claims on behalf of difference and otherness, have united them in a polemical stance against metaphysics and the whole tradition of Western, philosophical thinking that they generally concur in viewing as epitomized by and culminating in Hegel. In fact, major texts of each of these key thinkers are focused around readings of and confrontations with Hegel. It is especially Hegel’s early philosophical masterpiece, the Phenomenology of Spirit, that has been the center of interest, for this work, while it moves sweepingly towards the embodiment of Hegel’s mature System, is at the same time profoundly marked by ineffaceable resistances to any possible totality, that is, by a sensitivity to the impossibility of its own undertaking and to the inevitability of exclusions. French thinkers have picked up on and exploited precisely the obstacles and exceptions to the totalizing projects of classic philosophical thought that are most completely realized, but are also most effectively questioned, by Hegel. In Of Grammatology Derrida remarks that "Hegel is also the thinker of irreducible difference . . . the last philosopher of the book and the first thinker of writing" (26/ 41). This suggests why Derrida also said in an interview that "we will never be finished with the reading or rereading of the Hegelian text and, in a certain sense, I do nothing other than attempt to explain myself on this point . . . . the movement by means of which the text exceeds what it intends to say, permits itself to be turned away from, to return to, and to repeat itself outside its self-identity" (Positions, 77-78/103-104).
Hegel is taken by contemporary French philosophers of difference as completing the whole course of Western metaphysics, which in modern times, particularly since Descartes, becomes a metaphysics of the subject, the "I" who thinks and posits itself as the foundation of its world. The extreme consequences of precisely this subjective posture are reached in Hegel’s Absolute Spirit, which encompasses all reality in consciousness as absolute knowledge of itself: consciousness knows all nature and history as externalized forms of itself, and by recognizing them as such reappropriates them into unity with consciousness in a total synthesis. This includes a claim to perfect harmony and total unity that has seemed to twentieth-century thinkers delirious and even catastrophic, to the extent that it allows no place for any irreducible otherness but mediates everything into versions of the self and the same. Everything comes to be incorporated in the course of Hegel’s dialectic into the total synthesis of an absolute spirit to which nothing can remain exterior: all knowledge is ultimately self-knowledge, all relation is self-relation. In different ways, recent French thinkers of difference have all endeavored to rupture this total enclosure and immanence that became manifest as a destiny of Western thought definitively realized in Hegel’s System.
The Phenomenology, in its role as "preface" to the System stands ambiguously both inside and outside of it. It is the record of Hegel’s own journey towards his all-encompassing order, and it bears the marks of the repressions that the French have been concerned to unearth and valorize as escaping from total domination. Their obsessive themes of difference, excess, transgression, rupture, heterogeneity, otherness are all best understood in relation to the basically Hegelian framework they are conceived in order to break out of and overcome, or at least to interrupt, displace, disarticulate, and dismantle. Yet there is an irony in the extent to which French postmodern thought may still be, despite its posture of contestation, deeply and irremediably Hegelian. Only Hegel and the dialectical identity of identity and difference that characterizes his thought makes possible many of the most peculiarly characteristic moves and modes of this recent French thinking. The totalitarian, dogmatic Hegel, moreover, converts into Hegel the thinker of the "open system" (Labarrière), the last of the great philosophers because still "actual" in his focus on the disquietude of the negative (Nancy) and on freedom as the endless movement of contingency (Weil). Reading through the rhetoric of rejection, and often following overt admissions of dialectical dependence, we will note the indelible indebtedness to Hegel, as well as the "difference" that postmodernism makes. In the end, this course will have provided a general introduction to postmodern thought by exposing some of its deepest drives and basic philosophical motivations.
Poetics and Politics of the Origin of Language (Spring 1999)
As pondered by a certain humanist tradition since antiquity, the order of things in general and of human society in particular is mirrored and to a large extent even established and generated by the order of language. Language is thus a privileged locus for human creative effort in aesthetic, ethical and other domains, though its privilege is also frought with risks and ambiguities. Endeavors to exploit language’s poetic resources have very often been inextricably bound up with theoretical inquiry into the nature and essence of language and its relation to world, self, society, reality, and the beyond. We will follow a number of paths into the nature of language and poetry as illuminating one another reciprocally and as formative for political order but also as beholden to and manipulable by it. Different models of language in the ancient and medieval, as well as the modern, worlds will be analyzed in relation to the poetic and political powers that language is able to claim or that are exerted through it for better and for worse.
The most important ideas about language have sooner or later found expression in myths or accounts of its origin, and this will give us our thematic thread. Discourses about the origin of language become a minor genre in their own right, and the stories told about how language originates are saturated with ideological implications, embodying interpretations of the relation of human beings to nature, to one another in society, to empowerment, and to higher powers. We will consider the question of origins not only anthropologically and etiologically but broadly in terms also of language as itself an origin of world and human, historical life.
2 Plato, Cratylus + Grassi, "Rhetoric and Philosophy"
3 Cicero, De inventione, Topica +Horace, "Ars poetica" (excerpts) & Quintilian
+ Rig Veda 10.71
+ Grassi, "Rhetoric as the Ground of Society"
4 Dante, De vulgari eloquentia
5 Dante, Paradiso
6 Grassi, Renaissance Humanism
7 Vico, The New Science, Idea of the Work and Books I & II
Optional: Vico, On the Ancient Wisdom of the Italians taken from the Origins of the Latin Language
8 SPRING BREAK
9 Vico, The New Science, Books II-V
10 Rousseau, On the Origin of Language
Herder, Prize Essay on the Origin of Language
Optional: Herder, "Essay on a History of Lyric Poetry"
11 Derrida, Of Grammatology, Part I
12 Derrida,Of Grammatology, Part II
13 Humboldt, On Language: the diversity of human language
structure and its influence on the mental development of mankind
14 Heidegger, "Holderlin and the Essence of Poetry"
"What are Poets For?"
15 Benjamin, "On Language as Such and on the Language of Men"
+ "The Task of the Translator"
Optional: Derrida, "The Towers of Babel"
CLT 350 Applications and Emergencies of Literary Theories (team-taught with Margaret Doody) (Fall 1997)
This course aims to explore fundamental aspects of literary theory as they emerge and are applied not only in theoretical works rooted in diverse disciplines and traditions but also in literary, philosophical, religious, anthropological, etc., works themselves. Focal themes will include the difference made by writing in the stories and discourses that make up a culture as well as in the construction of the history of an individual subject. Thus autobiography as a mode of theorizing about literature will be given special attention. The classical tradition’s wisdom on the construction of plot will be considered in relation to twists to narrative structure in other cultures, particularly the Chinese and Christian.
*Derrida, Plato’s Pharmacy (in Dissémination)
Barthes, Le plaisir du texte
Scarry, The Body in Pain (Pt. 2, "Pain and Imagining," "Body and Voice in the Judeo-Christian Scriptures and in Marx)
[Horace, Ars Poetica and Odes orSatires?]
*Sidney, Apology for Poetry
[Augustine, De doctrina christiana]
*Chaucer, House of Fame x
Tsao Hsueh-Chin and Kao Ngo, The Dream of Red Chamber I
*Teresa of Avilla, The Interior Castle
*Borges, (Cinque Conferencias) Labyrinths
[Kristeva, Histoires d’Amour]
*Goethe, Faust I & II (Kaufman transl.) [Valéry?]
*Coleridge, Biographia Literaria
*Jung, Memory, Dreams, Reflections
+Benjamin, Reflections (Berliner Chronik, Paris, Naples,
[Nietzsche, Ecce Homo]
+Bhakthin, on chronotypes and topos
CLT 350 Applications and Emergences of Literary Theories:
Postcolonial Criticism and Theory
(team-taught with Margaret Doody) (Fall 1998)
Apuleius, Golden Ass
Bhabha, Nation and Narration
Kristeva, Nations without Nationalisms
Gandhi, Hind Swaraj
Rushdie, Midnight’s Children, "Haroun and the Sea of Stories"
Fanon, The Wretched of the Earth, Peau noire masques blancs
Burke, A Rhetoric of Motives
Soyinka, Myth, Literature and the African World
Spivak, "Can the Subaltern Speak?"
Memmi, Portrait du Colonisé
Garcilaso de Vega, Commentarios Reales
Françoise de Graffigny, Lettres d’une Péruvienne
Maryse Condé, in Traversée de la Mangrove
Derrida, "Admiration de Nelson Mandela ou les lois de la réflexion"
Hélène Cixous, "La Venue a L’écriture" in Entre L’écriture
Metaphor (crosslisted with English) (Spring 1997)
An examination of theories of metaphor supported by interpretations of metaphor at work in literary and other sorts of texts. Questions as to the nature and sources of linguistic innovation, the roles of similarity and comparison, the bases for metaphor in the world and in language, and the question whether all language is metaphorical. These and other questions will be pursued across a range of theories falling under three general paradigms: analytic philosophy of language, structuralism and semiotics, and hermeneutics.
A central axis of readings will be formed by the classical rhetorical tradition concerning literary metaphor and the philosophical reflection on metaphor from antiquity through the Renaissance (Aristotle, Quintillian, Cicero, Augustine, De doctrina christiana, Geoffrey of Vinsauf, Poetria Nova, and Henry Peacham, The Garden of Eloquence), to modern philosophical reflection by I. A. Richards, The Philosophy of Rhetoric and Ricoeur, La métahpre vive, and its critique by Derrida ("Le retrait de la metaphor" and "La mythologie blanche: la métaphor dans le texte philosophique").
Dante’s Paradiso, an inaugural text for metaphor in a modern sense, has been chosen as a starting point and common resource for us. The particular interests and disciplinary backgrounds of each of the seminar’s participants will determine other exemplary texts, formally through an oral presentation. A bibliography and consultations with the instructor are available to help guide the choice of texts and topic.
Richards, The Philosophy of Rhetoric
Ricoeur, The Rule of Metaphor 1 & 2
+ Aristotle, Poetics1457b (ch. 21); Rhetoric 1406b, 1410b, 1412a
+ Quintillian, from De Institutione Oratoria Libri Duodecim
+ Dumarsais, from Les figures du discours
Black, "Metaphor," Proceedings of the Aristotelian Society 55
+ Black, "Models and Archetypes" in Models and Metaphors
+ Davidson, "What Metaphors Mean" in Sacks, On Metaphor
Optional: Black, "More About Metaphor," in Ortony
+ Ricoeur, The Rule of Metaphor 3
Lakoff and Johnson, Metaphors We Live By
Optional: Kuhn, in Ortony
Sontag, Illness as Metaphor
Eco, "Metaphor and Semiosis," Semiotics and the Philosophy of Language
Optional: Ricoeur, The Rule of Metaphor 4 and 5
Juri Lotman. "Myth-Name-Culture," Semiotica 22
Cassirer, Language and Myth
+ Vico, "Poetic Logic"
Optional: Ortega y Gasset
Ricoeur, The Rule of Metaphor 6 & 7
Derrida, "La mythologie blanche" (= "White Mythology")
Optional: Sarah Kofman, Nietzsche et la métaphore [abbreviated version in Poétique 2 (1971): 77-98])
Nietzsche, "Über Wahrheit und Lüge im aussermoralischen Sinne"
Ricoeur, The Rule of Metaphor 8
Optional: Derrida, "Le retrait de la métaphore" (="The Retreat of Metaphor")
Ricoeur, "The Metaphorical Process as Cognition, Imagination, and Feeling," Critical Inquiry 5 (Autumn 1978)
Grassi, The Primordial Metaphor
Krieger, A Reopening of Closure
CLT 327 The Structuralist Paradigm and its Transformations (Fall 1996)
Seminal for the development of literary theory in this century, especially as led by French writers and thinkers, is the revolution starting from Saussure and his structural understanding of language. Virtually all the humanities disciplines, and literature in particular, have undergone radical transformation in its wake. Our selection of texts and theorists is guided by a central interest in following the development and transformations of the structuralist paradigm as it has been applied to poetic language. The most general questions concerning the grounds and limits of language’s meaningfulness and the powers or impotency of the sign will be approached with special emphasis on the insights that open up from within structuralist and post-structuralist theoretical perspectives trained on the poetry particularly of Baudelaire, Rimbaud, Mallarmé, and Ponge.
Classpack at Campus Copy
[+Ross Chambers on Baudelaire’s "A une passante"]
Barthes, Writing Degree Zero/Le degrée zéro de l’écriture
_______, Elements of Semiology (optional)
Derrida, Of Grammatology/De la Grammatologie
______, Dissemination / La dissémination
______, Signéponge (optional)
______, Acts of Literature (optional)
Kristeva, Revolution in Poetic Language/Révolution dans le language poétique
Mallarmé, Selected Poetry and Prose
Rimbaud, Complete Works
Saussure, Course in General Linguistics/Cours de linguistique générale
CLT/French 327 Theories of Poetic Language (Spring 1995)
New experiences of language and of the worlds it renders accessible have been pioneered by avant-garde movements in poetry, particularly by "les symbolistes" together with their Romantic precursors and modernist heirs. Literary theories to a large extent have been stimulated by these new experiences of poetic language. In this course we will read contemporary literary theorists like Derrida, Kristeva, Barthes, De Man, Blanchot, Jakobson and others in close connection with the sorts of poetic works which have produced the phenomena to be theorized within the new horizon of "language" in our time.
The course is designed to introduce students to classic, key-stone texts and concepts of literary theory, not through a survey of "isms" but rather by concentrating on the question of poetic language; through this specific thematic focus it aims to bring out what the various theoretical approaches--structuralist and deconstructive, hermeneutic and post-modern--really mean in application.
Course Reader at Campus Copy
Barthes, Writing Degree Zero/Le degrée zéro de l’écriture
Baudelaire, Selected Poems
Derrida, Of Grammatology/De la Grammatologie
Kristeva, Revolution in Poetic Language
Mallarmé, Selected Poetry and Prose
Valéry, Selected Writings
SCHEDULE OF READINGS:
1/18 Introduction: The Orphic and the Hermetic Conceptions of Poetic Language
1/25 Heidegger, "Hölderlin and the Essence of Poetry"
Wordsworth, Preface to Lyrical Ballads
2/1 de Saussure, "The Nature of the Linguistic Sign," Cours I, 1
Jakobson, "Linguistics and Poetics"
________, "Charles Baudelaire’s ‘Les Chats’"
Aristotle, Poetics, secs. 20-22 (on metaphor)
2/8 Barthes, Writing Degree Zero
_______, extract from "Le Mythe, Aujourd’hui"
Rimbaud, "Voyelles," "Le Batteau Ivre," Lettres du voyant
2/15 Kristeva, Revolution in Poetic Language, I ("The Semiotic and the Symbolic), pp.1-106
Rimbaud, Illuminations (esp. "Matinée d’ivresse," "Barbare")
2/22 Kristeva, Revolution in Poetic Language, II-IV (Negativity, Heterogeneity, Practice), pp. 107-235
Rimbaud, Une Saison en Enfers + "L’Éternité," p. 138
2/1 Derrida, Of Grammatology, cc. 1-2
3/8 SPRING BREAK
3/15 Blanchot, "Literature and the Right to Death"
Mallarmé, "Poésies" (esp. "L'Après midi d'un Faune," "Le vierge, le vivace...")
Derrida, "The Double Session"
Verlaine, "Art poétique"
3/22 Mallarmé, "Poésies" (esp. "Herodiade," "Sonnet en x")
Mallarmé, "Crise de vers," "Quant au livre," "Le livre, instrument spirituel," "Le mystère dans les lettres"
Johnson, "Les Fleurs du mal armé: Some Reflections on Intertextuality"
3/29 Mallarmé, "Igiture," "Un Coup de dés"
Blanchot, "The Igitur Experience"
Lyotard, excerpt from Discours, Figure on "Coup de dés"
4/5 Valèry, "Le Cimetière marin" et al.
______, "Poetry and Abstract Thought"
______, "Last Visit to Stéphane Mallarmé"
Genette, "Valery and the Poetics of Language"
4/12 Benjamin, "On Some Motifs in Baudelaire"
________, "The Task of the Translator"
Baudelaire, Fleurs du mal (esp. "À une passante")
4/19 De Man, "The Rhetoric of Temporality"
______, "Anthropomorphism and Trope in Lyric"
Baudelaire, Fleurs du mal (esp. "Correspondances")
4/26 Baudelaire, Fleurs du mal (esp. "Le Cygne")
Most, "The Language of Poetry"
Jameson, "Baudelaire as Modernist and Postmodernist: The Dissolution of the Referent and the Artificial Sublime"
Hermeneutics (crosslisted with Philosophy) (1992-95)
This course is meant to serve as a general introduction to a certain current of thinking in continental philosophy, arts criticism and social science known as "hermeneutics." It takes Heidegger’s thought, both early and late, as ground-breaking for the modern hermeneutic revolution and then reads forwards to contemporary developments of hermeneutics as a philosophical school, especially by Gadamer, as well as backwards to important antecedents for this decisive turning in the history of interpretation. Thus Heidegger’s texts together with Gadamer’s Truth and Method will serve as a central path from which we will branch off to explore a variety of styles of hermeneutic thinking, represented by brief texts from Ricoeur, Foucault, Derrida, Humboldt, Habermas. Along the way, retrospectively, the significance of classics in hermeneutic theory by Schleiermacher, Dilthey, Hegel and St. Augustine will be brought to focus.
Gadamer, Truth and Method
Heidegger, Being and Time
Heidegger, Poetry, Language, Thought
Mueller-Vollmer, The Hermeneutics Reader
Course Reader, includes: Augustine, On the Trinity, Book XV; Derrida, "Sendings: On Representation"; Foucault, "Nietzsche, Freud, Marx"; Hegel, Introduction to Phenomenology of Spirit; Ricoeur, "The Task of Hermeneutics."
Bruns, Hermeneutics: Ancient and Modern
Dreyfus, Being-in-the-World: A Commentary of Heidegger’s Being and Time, Division I
Klemm, Hermeneutical Inquiry II
Ricoeur, Interpretation Theory
Steiner, After Babel: Aspects of Language and Translation
Weinsheimer, Gadamer’s Hermeneutics