By Ali Behdad, Dominic Thomas (editors)
A better half to Comparative Literature offers a suite of greater than thirty unique essays from demonstrated and rising students, which discover the background, present kingdom, and way forward for comparative literature.Features over thirty unique essays from top overseas members offers a serious overview of the prestige of literary and cross-cultural inquiry Addresses the background, present country, and way forward for comparative literature Chapters tackle such issues because the courting among translation and transnationalism, literary concept and rising media, the way forward for nationwide literatures in an period of globalization, gender and cultural formation throughout time, East-West cultural encounters, postcolonial and diaspora experiences, and different experimental ways to literature and tradition
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New Left Review, 1, 54–68. Mufti, Aamir. (1998). Auerbach in Istanbul: Edward Said, Secular Criticism, and the Ques- A Discipline of Tolerance tion of Minority Culture. 1, 95–125. Said, Edward W. (1978). Orientalism. New York: Vintage Said, Edward W. (1983). The World, the Text, and the Critic. Cambridge: Harvard University Press. Said, Edward W. (1994). Culture and Imperialism. New York: Knopf. Said, Edward W. (1997). Beginnings: Intention and Method. London: Granta Books. Said, Edward W. (2003).
2006). The Translation Zone: A New Comparative Literature. Princeton: Princeton University Press. Auerbach, Erich. (2003). (Original work published, 1946). Mimesis: The Representation of Reality in Western Literature. (Willard R. ). Princeton: Princeton University Press. Auerbach, Erich. (1969). Philology and Weltliteratur. (Maire Said and Edward W. ). 1, 1–17. Auerbach, Erich. (1973). (Original work published, 1959). Scenes from the Drama of European Literature: Six Essays. (1973). ). Gloucester, Massachusetts: Peter Smith.
15−18). Comparison is here a form of knowledge that is rooted in likenesses, in the fact that there is or could be someone or something to which the image of a person or thing refers. Significance is then invested in what exists in the world. Aristotle, however, also extends this significance to what is comparable to what exists in the world. With this step Aristotle breaks with the Platonic understanding of comparison rooted in what is truly real, namely, the ideal. To do so, Aristotle introduces two levels of comparison: one that is closed and one that is open.