Spring

This seminar will introduce issues of gender, class, post-war trauma and the so-called Wirtschaftswunder (“economic rise”) in West Germany during the decades following World War II. To approach these, we will read the novel Das verborgene Wort (The Hidden Word) by poet and novelist Ulla Hahn (b. 1945) who ranks among Germany’s best-known living writers. Despite the acclaim it has received, Hahn’s work remains largely untranslated and thus little known outside the German-speaking world. In this course, we will read her first autobiographical novel slowly and carefully in German, paying particular attention to the nuances of Hahn’s poetic prose style. Since the novel contains sentences in the Rhineland dialect (Rheinländisch/Kölsch), the instructor will provide explanations and a brief introduction to the regional culture.

This course introduces students to ancient, medieval, and early modern literary theory and to modern engagements with these theoretical interventions. We will explore how communities in the past imagined their practices of reading, writing, and interpretation—with especial emphasis on scriptural exegesis—but also what constituted a text, in the first place. How, indeed, were these practices foundational to the formation of communities and, in turn, to alterity? And what role do these literary theories and practices play in longer histories of "theory" and "critique." Staging dialogues between the past and the present, this course will ask what the political implications of designating an archive as "ancient," "archaic," "medieval," or "premodern" are in order to understand how and why the past is continually made and remade.

This PhD seminar will examine arguments about the intersections and frictions between aesthetics and politics in high, middle, and mass cultural forms of literature, performance, film and other media, in the work of the above influential theorists and the formations that link and divide them, including Marxism, Critical Theory, and the Cold War in Europe, the US and beyond. Depending on class participants, readings may also include contemporary theorists influenced by the above.

This course will involve reading Freud’s major texts, including, e.g., parts of The Interpretation of Dreams, “Beyond the Pleasure Principle,” and his later work on feminine sexuality. We will consider Freud’s views on bisexuality as well. We will also read case studies and consider theoretical responses to Freud’s work, by Derrida, Lacan, and other important theorists.

La esclavitud en las Américas no fue únicamente un sistema de organización socio-económica fundamentado en el trabajo coactivo. Este también conllevó la gestación de complejas y heterogéneas formas de producción cultural. En el contexto del moderno sistema de la plantación, ello en parte implicó una inédita articulación filosófica de las relaciones entre poder, raza y cuerpo, sofisticadas formas sincréticas de musicalidad y religiosidad populares, así como la producción de numerosas representaciones artísticas en las que se simbolizaron las conflictivas y a veces insólitas relaciones entre amos y esclavos. En este seminario nos enfocaremos en una serie de artefactos en los que se dramatiza puntualmente la intersección entre cultural visual y dominación esclavista en el mundo iberoamericano, prestándole especial atención a sus encuadres transatlánticos y a sus relaciones con los proyectos de constitución nacional en el siglo XIX. Nuestro objetivo es identificar el lugar de lo visual al interior de las cultura de la esclavitud --las lógicas de sus funcionamientos-- a partir del reconocimiento de algunas de sus zonas menos estudiadas. Examinaremos una selección de expresiones relativas a la "alta" pintura, las dimensiones visuales de los reglamentos de esclavos, ciertas modalidades performáticas de las prácticas evangélicas y del teatro popular, y la dialéctica de lo visible y lo invisible en narrativas de esclavos y en algunas producciones efímeras de la cultura material.

How are Others represented in Greco-Roman, Jewish, and Christian canons? Is the Other purely a mirror of the self who represents it? Or do self and Other interact? Can we trace and compare patterns of representation and taxonomies for human difference across cultures, genres, regions, periods, and sciences? How can we develop new critical frameworks and concepts for this task, if we refuse to take for granted the categories and conventions of today's academic disciplines? What might this new approach to the Other help us to learn, or unlearn, about the making of "the West"?

In order to answer those questions, our course will survey the most influential literary models of the Other, from Herodotus to the early medieval "Life of Jesus" polemic tradition. Beyond developing a new framework for exploring and connecting these diverse sources, it has three historical aims. First, to interrogate the limits of modern anthropology as the institutionalized site for writing and knowing the Other. Second, to reveal the centrality of the figure of the Jew in the prehistory of anthropology, where it plays a neglected but crucial role in the European history of human difference in general. Finally, to expose the premodern roots of "scientific" categories–"primitive," "civilized," "Oriental," "Aryan," "Semite," etc.–where racial, linguistic, religious, and cultural differences still intersect today.

What makes us human? What is our place in the cosmos? What common condition unites us as a species across race, gender, and ethnicity? In this course, we will explore these questions through the lens of twentieth-century German thinkers who placed the human being at the center of philosophical inquiry. Seeking an alternative to both religious and scientific accounts, the philosophers Max Scheler, Arnold Gehlen, and Helmut Plessner developed new conceptions of the human that sought to do justice to both our spiritual and our biological being. We will take an historical approach to this intellectual movement, considering how philosophers such as Herder, Kant, and Nietzsche laid the groundwork for a reevaluation of who we are. In the conviction that literature also plays a vital role in formulating a philosophical anthropology, we will also consider several poets, in particular Friedrich Hölderlin and Rainer Maria Rilke. All texts will be read in English translation.

What sort of subject is the musical self? Within the already brief historical moment of subjectivity in its Western modern shape that is no more than a few hundred years old, an even briefer moment is associated with the idea of a musical subject, a subject or self entirely made up of music. This idea seems of one piece with the idea that music can be pure – or, as it was called at the time, absolute – that it can fully be an end in itself. What does this even mean – that music could be its own end, and that a self could entirely consist of it?

Amongst the accounts explored by this seminar is Hegel's conception of musical self-consciousness, Schopenhauer's thought of a negation of the will through music, Nietzsche's notion of ecstatic musical selfhood, next to programmatic and literary texts by Tieck/Wackenroder, Kleist, Hoffmann, and Hanslick. To what extent musical scores of the time will play a role in the seminar is to be determined by the participants. We'll also read present-day criticism of this tradition, and we'll ask whether the idea of musical selfhood can still serve us today, when considered beyond its historical context of emergence. For example, we'll discuss the self at work in Dub, Techno, Free Improvisation, or other places. Discussion in English, readings in English or German. Undergraduates by permission only.

Although Hannah Arendt is not often thought of as a theorist of aesthetics, art plays a central role in her thinking. Arendt described the public sphere as a “space of appearance,” putting special emphasis on the category of “work,” which she defined as the production of objects of permanence and meaning. This seminar focuses on the implications of this model of the political for our understanding of art and examines Arendt’s use of examples from the arts in her writing. Readings include Arendt’s major philosophical work, The Human Condition, and her Lectures on Kant’s Political Philosophy. We will consider the place of art in Arendt’s thinking and writing on key political issues that preoccupied her: totalitarianism, Jewish politics and Zionism, and the politics of race in America. Together with Arendt, we will read literary texts by Franz Kafka and Rainer Maria Rilke, watch films by Charlie Chaplin, and look at photos by Gary Winogrand. We will draw on the work of scholars such as Cecilia Sjoholm, Amir Eshel, and Ullrich Baer, and engage with artistic depictions of Arendt by Volker März, Shai Abadi, and Margarette von Trotta.

Of the many emigrant communities in Chicago, Belarusians are the only group that does not yet have its own museum. Our course takes this lack as an opportunity to train students to create a grassroots community-driven initiative that empirically develops a conceptual foundation for a new type of multi-ethnic museum of emigration, one that is informed by the experiences of community members themselves and their relationship to the artifacts that define their identities and memories. This course will allow students to actively participate in a museum creation project which takes as its point of departure not a nation-state narrative but the everyday life of a multi-ethnic community with the goal of informing research, policy, and public discourse about emigration. We will center our course around the material heritage of Belarussia and its dispersal in emigration. We will analyze how a diasporic museum's main role is to collect, protect and curate the material legacy of the Belarussian community to ensure its future stability. The course participants will collaborate with the Chicago Studies Program, the NGO Belarusians in Chicago, and the Chicago History Museum to study the role of artifacts in museums. The students will conduct the field work about multi-ethnic Belarusian emigration to include experiences of Belarusian Jews, Belarusian Russians, Belarusian Lithuanians, Belarusian Tatars, and other groups from Belarus.