This article is grounded in ideas about defining commitment and the development of self that stem from the writings by Søren Kierkegaard. Kierkegaard’s view that the self develops in relation to three existential stages or “realms” — the esthetic, the ethical, and the religious sheds light on Nicole Krauss’s novels The History of Love (2005) and Forest Dark (2017). Leo Gursky in the former shares the commitment to romantic love of the young swain in Kierkegaard’s Fear and Trembling; but for Krauss’s character this commitment is displaced in favor of a commitment to writing itself. In Forest Dark the notion of writing as defining commitment reemerges through the character Nicole. A transition from the esthetic to the ethical dimension occurs in Jules Epstein’s newfound commitment to the dead. Ultimately, however, Krauss’s characters in these two novels are characterized as lacking the “inwardness” that in Kierkegaard’s writings is necessary for becoming a self that is able to access the religious realm.

March 2023: Nicholas O. Pagan is a visiting professor of English at the University of Malaya. He specializes in literary theory and writes about literature (particularly American literature) in relation to philosophy, mind, and spirituality. His publications include Theory of Mind and Science Fiction (2014). He has also published in journals including Mosaic: An Interdisciplinary Critical Journal; Religion & Literature; Literature and Theology, Journal of Language, Literature, and Culture; and Interdisciplinary Literary Studies: A Journal of Criticism and Theory.

Drawing on Scheler and Merleau-Ponty among others, I develop a framework for interpreting certain themes in Proust’s Remembrance of Things Past.  This philosophical novel explores the way love shapes our comportment towards the world of others, and raises the question of whether love is blind or potentially truth-disclosing. Using this literary example, I argue that without the dispositional affects of love, care, or concern — the emotional a priori — nothing in the world around us would be more conspicuous than anything else.  In this case we would be faced with a flat, neutral mass of information, without a sense that any of it matters.  Thus, for a comprehensively unloving human being, everything would seem empty of meaning.  It does not follow, however, that the affective constitution of the world is best viewed as a kind of distortion.

September 2022: Rick Anthony Furtak is Associate Professor of Philosophy at Colorado College, where he has taught for over fifteen years.  His most recent books are Knowing Emotions: Truthfulness and Recognition in Affective Experience (2018, paperback 2020) and The Sonnets of Rainer Maria Rilke (2022).

Philip Larkin’s poem “Aubade” tackles the subject of mortality with technical facility and unsparing candour. It has a reputation for profoundly affecting its readers. Yet poets Seamus Heaney and Czeslaw Milosz think “Aubade” is bad for us and for poetry: it lures us into the underworld and traps us there, and betrays poetry’s purpose by transcribing rather than transforming the depressing facts of reality. Philosophers, however, quite like it. “Aubade” crops up repeatedly in contemporary philosophy of death. I examine the various appeals that philosophers have made to Larkin’s poem with a view to drawing out subtleties in the poem and the philosophical texts, before turning my attention to broader questions of its merit. At first glance, philosophy’s affinity for “Aubade” may seem to confirm Heaney and Milosz’s contention that the poem is somehow against poetry and on the side of “reason, science, and science-inspired philosophy” (Milosz). I argue that the philosophical uses of the poem help to undercut if not entirely dissolve Heaney’s and Milosz’s polarizing efforts; they are mistaken in their views about the different purposes of poetry and philosophy, but there is some philosophical support for their commitment to averting mortal despair.

September 2022:  Kathy Behrendt is an Associate Professor of Philosophy at Wilfrid Laurier University, Canada.  She received her DPhil. from the University of Oxford, where she also taught for several years.  Behrendt has published in the areas of neo-Kantian and Parfitian reductionist theories of personal identity, narrative and anti-narrative views of the self, death, fear of death, illness, literature, and meaning in life.  She is co-founder of the International Association for the Philosophy of Death and Dying. Her current research is focused on longevity and change-intolerance, and the limits of our concern for future generations.

This essay argues that the temporal adverb “meanwhile” marks a series of key moments in Paradise Lost, in which an endless succession is built into the present moment. Hitherto overlooked by the critics, this duration is represented in the poem as a concrete, coherent, and intelligible form, which opens the possibility of transformation implicit in the monistic scale of “one first matter all.” Milton models this structure on Aristotle’s theory of the infinite presented in Physics III, yet he goes beyond Aristotle in representing the infinite as the distinctive feature of moral life. In the poem’s representation of hell or the postlapsarian condition, “meanwhile” serves as a mere indexical adverb, the function of which is to designate temporal or spatial shifts. The possibility of transformation, which “meanwhile” opens in the present moment, is reserved in Milton’s poem to the prelapsarian or repentant mind.

October 2020: Ayelet Langer is an assistant professor in the Department of English Literature at the University of Haifa. Her research interests are Early Modern literature with an emphasis on John Milton’s poetry and its intellectual sources and engagements. Langer published articles in Milton Studies, EMLS, Notes & Queries, and in Irrtum – Error – Erreur (Miscellanea Mediaevalia Band 40), ed. Andreas Speer and Maxime Mauriège; her new work is forthcoming in UTQ, Modern Philology, and Philosophy and Literature. Her current project is a book on Milton and time.

Why might Philip Roth, in 1980, have published a revised edition of The Breast (1972), and what do many of his emendations have to do with recent scholarly disclosure of the existential concerns of the original narrative?  How, moreover, in the second edition, does de facto co-authored narrative technique pertain to Sartre’s tenet that consciousness arises as an upsurge of nothingness amid the dross substance of non-reflective Being? I conclude that in the revised edition Roth imbues David Kepesh, his once-autonomous narrator, with levels of authorial cognizance that subordinate Kepesh’s early outlooks to the consciousness-usurping intrusion of the author — now the author-narrator. That act of domination may dramatize Sartre’s description of the existential “look,” which stands to usurp the consciousness of “the Other.” The act of thus revising an already existential narrative illustrates the flight of the Sartrian “For-Itself” toward “the higher functions of consciousness.”

October 2019: James Duban is Professor of English and an Associate Dean in the Honors College at the University of North Texas. The author of books about Herman Melville and the Henry James family; he has also published in Philological Quarterly, Philip Roth Studies, Philosophy and Literature, Harvard Theological Review, Literature and Theology, and The Journal of Speculative Philosophy, among others. His current research centers on Philip Roth, Arthur Koestler, Martin Heidegger, and Jean-Paul Sartre. He has recently, as well, turned attention to delineating the contrast between the heroic past and the conspiratorial present in James’s The Ambassadors.

updated in November 2019

Providing the literary and philosophical comparative context of Petr Guber’s short story “Job Dulder (A Variation on the Old Theme)” (1923), the essay analyses a pre-Holocaust literary treatment of the Book of Job, enacting the collision of the traditional (Judaic) worldview of East European Jews with disastrous sides of modernity in Word War I and its aftermath. The paper juxtaposes two major actualizations of the Book of Job in modernist texts — (1) its appraisal in In Job Balances (1929) by Russian-Jewish existential philosopher Lev Shestov as a basis for his distinction between European rational philosophy and metaphysical belief and (2) a self-consciously anti-cathartic literary re-enactments of the Job story in Ilya Ehrenburg’s The Extraordinary Adventures of Julio Jurenito and his Disciples (1922), Guber’s story, and Isaac Bashevis Singer’s “Job” (1970). The essay shows in what historical and ideological contexts these post-metaphysical subversions of the biblical proto-text are rooted. In these terms, “Job Dulder” presents an important variant of the Modernist thematization of the Job story. It situates the Jewish predicament between the hammer and the anvil of both Russian and Polish nationalisms during WWI. I argue that this representation of the precariousness of Russian-Polish-Jewish relations was generated by a specific historical and ideological situation in Soviet Russia in the early 1920s.

May 2019: Edward Waysband received his PhD in Russian Literature at the Hebrew University of Jerusalem in 2010. He is Assistant Professor in the Department of Comparative Literature and Linguistics at the National Research University Higher School of Economics, St. Petersburg. His research interests encompass Russian and European Modernism; Russian-Polish-Jewish nexus; literature and identity (including the contexts of diaspora and exile); and postcolonial, nationalism, and minority studies. He has published articles on these issues in academic journals. He is currently writing a monograph on Vladislav Khodasevich.

Focusing on the representation or presence of shoes in several literary texts and war memorials as metonymies of the Holocaust, this article will rely on Jean-François Lyotard’s call for (impossible yet necessary) linkages “after Auschwitz” to make connections between these various textual and museological scenes. As a point of departure, I revisit Jacques Derrida’s notion of “restitution” in his critique of the debate between Martin Heidegger and art critic Meyer Schapiro on the origin of a pair of shoes in van Gogh’s eponymous painting. While being sensitive to Derrida’s economic argument in The Truth in Painting, I attempt to make a case for the necessity of rehabilitating “restitution” in works of representation and commemoration, across literature, visual arts, memorials and museums.

May 2019: Arleen Ionescu is Tenured Professor of English Literature and Critical Theory at Shanghai Jiao Tong University. Her major research and teaching interests are in the fields of 20^th-century fiction, especially Modernist prose, as well as Critical Theory, Holocaust Studies, Translation Studies and, increasingly, Memory and Trauma Studies. She has published widely on James Joyce and other related aspects of modernism, Samuel Beckett, Maurice Blanchot and Jacques Derrida in James Joyce Quarterly, Joyce Studies Annual, Parallax, Partial Answers, and Scientia Traductionis. She is co-general editor for Word and Text – A Journal of Literary Studies and Linguistics. Her books include Romanian Joyce: From Hostility to Hospitality (Peter Lang, 2014) and The Memorial Ethics of Libeskind’s Berlin Jewish Museum (Palgrave Macmillan, 2017). She is currently working on a book (co-edited with Maria Margaroni) entitled Arts of Healing: Cultural Narratives of Trauma (forthcoming with Rowman and Littlefield in 2020).

Waiting and expecting structurally presuppose a futurity conditioned by doubt and uncertainty about the object of the wait. But what can waiting signify when one no longer waits for something/someone to come in a determinable future or when the horizon of such a traditional form of waiting starts receding? This paper attempts to frame this problem within a "dialectical" reading of Beckett's play Waiting for Godot, starting from the existential-temporal dimension of humanity's Dasein as "destined-to-death," which traces the limits of waiting with/for an end as the time of the always missed/deferred encounter with Godot, symbolizing the ultimate appointment with death. As the play unfolds, the main characters may be seen to approach, albeit unwittingly, the threshold of another, more objectless waiting: that of Derrida's arrivant or waiting without (messianic) expectation in a future-to-come (avenir). Finally, after a detour via Blanchot's own modes of waiting and, as a possible remedy, the form of negation known as forgetting (Awaiting Oblivion), it returns to the ultimate inescapability of waiting beyond the "end" of Beckett's play and, following Abraham and Torok's speculative endeavor to write a "Sixth Act" in order to put to rest the dramatic uncertainties of Hamlet, it attempts to imagine a "third act," once the curtain has fallen on Beckett's characters.