http://www.anthropoetics.ucla.edu/ap1502/index.htm Anthropoetics XV, 2 - Spring 2010 Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Amselle.htm Jean-Loup.Amselle@ehess.fr (Jean-Loup Amselle) The purpose of this talk is less to provide an answer or a solution aimed at asserting the extent of discrimination in France than to offer an analysis of the process of ethnicization which can be witnessed today. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Goldman.htm pgoldman@westminstercollege.edu (Peter Goldman) The Castle is Franz Kafka's most humanistic work, virtually the only one in which the protagonist forms continuous, close relationships with other characters, including love. The Castle puts the question of meaning within a social context, where it rightfully belongs. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Karthauser.htm kkarthau@gmail.com (Kyle Karthauser) This is an inquiry into why the trope of awkwardness has come to dominate post-millennial popular culture in the West. It takes us from Family Guy, to Sacha Baron Cohen's Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan (2006), and the American iteration of the Office, which, I argue, plot a cultural shift toward a post-postmodernism. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Katz.htm Adam.Katz@quinnipiac.edu (Adam Katz) The equivalent of "transcendence," for Gertrude Stein, was "continuous present," a term she used in various ways and used to produce many maxims of thinking, writing and art--maxims ranging from the seemingly obvious to the awkward and counter-intuitive. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Ludwigs.htm mludwigs@uci.edu (Marina Ludwigs) In this essay, I would like to explore the idea of the multifaceted nature of transcendence that underlies symbolic representation in the form of language. There are three different types of transcendence that belong to three distinct cognitive domains unique to man and manifest three evolutionary milestones that have contributed to the emergence of the symbolic human species. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502McKenna.htm amckenn@luc.edu (Andrew J. McKenna) What is it in us that reacts to art? It is sobering to think that such a fundamental question has never been answered satisfactorily. Those of us who roam through art museums are haunted by this question, and those of us who study Generative Anthropology will, I shall argue here, find an answer that is worth pursuing in some detail and across several centuries. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Peacocke.htm epeacock@connect.carleton.ca (Emma Peacocke) When Lord Byron published Don Juan between 1819 and 1824, he subverted the rhetoric of victimhood and suffering that drove his previous works and that dominated British Romanticism. I will examine the metamorphosis of the Byronic hero from Childe Harold's Pilgrimage, the Oriental Tales and Byron's dramas into the mock-heroism of Don Juan. Thu, 15 Apr 2010 12:00:00 PDT http://www.anthropoetics.ucla.edu/ap1502/1502Watson.htm simonr.watson@utoronto.ca (Simon Watson) In his 2006 bestseller, The God Delusion, Richard Dawkins presents an argument against "God" that mirrors the rhetoric used by the religious fundamentalists he sets out to criticize. Like the Christian fundamentalist who misrepresents and oversimplifies Darwinian evolutionary science, Dawkins presents a monolithic and oversimplified straw man of "religion," which he belittles and denigrates. Thu, 15 Apr 2010 12:00:00 PDT