101 - 110 of 168 results for: COMPLIT

Despite enormous obstacles, immigrant Iranian Filmmakers, within a few decades (after the Iranian revolution), have created a slow but steady stream of films outside Iran. They were originally started by individual spontaneous attempts from different corners of the world and by now we can identify common lines of interest amongst them. There are also major differences between them.nThese films have never been allowed to be screened inside Iran, and without any support from the global system of production and distribution, as independent and individual attempts, they have enjoyed little attention. Despite all this, Iranian cinema in exile is in no sense any less important than Iranian cinema inside Iran.nIn this course we will view one such film, made outside Iran, in each class meeting and expect to reach a common consensus in identifying the general patterns within these works and this movement. Questions such as the ones listed below will be addressed in our meetings each week:nWhat changes in aesthetics and point of view of the filmmaker are caused by the change in his or her work environment?nThough unwantedly these films are made outside Iran, how related are they to the known (recognized) cinema within Iran?nAnd in fact, to what extent do these films express things that are left unsaid by the cinema within Iran?

Today Iranian plays - both in traditional and contemporary styles - are staged in theater festivals throughout the world play their role in forming a universal language of theater which combine the heritages from countries in all five continents. Despite many obstacles, some Iranian plays have been translated into English and some prominent Iranian figures are successful stage directors outside Iran. Forty-six years ago when "Theater in Iran" (a monograph on the history of Iranian plays) by Bahram Beyzaie was first published, it put the then contemporary Iranian theater movement--which was altogether westernizing itself blindly - face to face with a new kind of self-awareness. Hence in today's generation of playwrights and stage directors in Iran, all know something of their theatrical heritage. In this course we will spend some class sessions on the history of theater in Iran and some class meetings will be concentrating on contemporary movements and present day playwrights. Given the dearth of visual documents, an attempt will be made to present a picture of Iranian theater to the student. Students are expected to read the recommended available translated plays of the contemporary Iranian playwrights and participate in classroom discussions.

Analysis of literary works as historical narratives. Focus on the relationship history, fiction, and memory as reflected in Francophone literary texts that envision new ways of reconstructing or representing ancient or immediate past. Among questions to be raised: individual memory and collective history, master narratives and alternatives histories, the role of reconstructing history in the shaping or consolidating national or gender identities. Readings include fiction by Glissant, Kane, Condé, Schwarz-Bart, Djebar, Perec, as well as theoretical texts by Ricoeur, de Certeau, Nora, Halbwachs, White, Echevarrîa. Taught in French.

Introduction to great Arabic poetry from the sixth to the twenty-first century. Imru¿ al-Qays, al-Mutanabbi, Mahmud Darwish, and more. Includes focus on the skills needed to read and understand, from grammar to dictionaries, encyclopedias, memorization, and the internets. Readings in Arabic. Two years of Arabic at Stanford or equivalent required. Counts for the Arabic Track in the MELLAC Minor.

Introduction to great Arabic prose writing from the 700s and the dawn of Islam to the 2010s and the Arab Spring. Al-Jahiz, Naguib Mahfouz, and more. Includes focus on the skills needed to read and understand, from grammar to dictionaries, encyclopedias, and the internets. Readings in Arabic. Two years of Arabic at Stanford or equivalent required. Counts for the Arabic Track in the MELLAC Minor.

Working through a selection of novels by the author widely considered as a founder of western (19th-century) "Literary Realism." Balzac's will be contextualized within his life and the French culture and literature of his time. We will also approach, from a philosophical point of view, the emergence and functions of "Literary Realism." Another focus will be Balzac's work as exemplary of certain traditions within Literary Criticism (particularly Marxist Literary Criticism). Taught in English.

By reading theories of fiction along with 5 representative Chinese novels, the course explores the individual¿s relationships to the moral fabric of family, community, and society. In the transition from the traditional culture to the modern world, the traditional moral order was dismantled. Yet strands of old morality persist and are revitalized into new moral imperatives. The modern Chinese novel will be a prism to comprehend the critique and novelization of the moral norms in the formation of modern subjectivity. The theoretical half of the course includes Taylor¿s Sources of the Self, Slaughter¿s Human Rights, Inc., Marston Anderson¿s Limits of Realism, and works by Chinese theorists. We will read fictions by Wu Woyao, Mao Dun, Ding Ling, Zhang Rong, and Yu Hua. This course will be part of the workshop ¿Moral Reform, Public Virtue, and Literature,¿ sponsored by Stanford¿s McCoy Family Center for Ethics in Society. Speakers will be invited to present their work. All books are provided for free.

A both systematic and historical presentation of "Deconstruction" as a philosophical and intellectual movement that dominated academic and general culture in many western societies during the final decades of the twentieth century, with special focus on the writings of Jacques Derrida and Paul de Man. Deconstruction's specific reception history obliges us to ask the question of whether the extremely high esteem that it enjoyed over two decades was intellectually justified – or the result of a misunderstanding. Participation through English translations is possible.

This seminar will pursue the intuition that literary texts, due to their status as ¿fiction,¿ have always been intensely related to Death as the ultimate horizon of individual existence, a horizon that is only available to our ¿imagination.¿ We will concentrate on this ¿ largely unexplored ¿ link as an existential constellation of concrete historical and of challenging philosophical complexity. The discussions will begin with a detailed analysis of the canonical passages in Martin Heidegger¿s ¿Being and Time¿ from 1927 that try to understand the difference between Death ¿as seen from outside¿ and Death in its ¿Jemeinigkeit,¿ that is Death as the absolute end-horizon of individual existence which necessarily causes ¿Angst¿ because it is followed by ¿Nothingness.¿nnOn this basis and supplemented by an introduction into several present-day theories and reflections on ¿imagination¿ as a distinct potential of the human mind, we will dedicate the weekly seminar sessions to specific historical moments and different literary (and perhaps artistic) forms that have articulated the connection between Death and Literature (with the final choice of texts and paradigms being open to the participants¿ interests and area of competence). Topics and textual materials may include:nn- fifth century Greek Tragedy,n- Roman Stoicism,n- Medieval Epic in the context of Christian cosmology,n- Death as a horizon of individual existence in early Modernity (¿Don Quijote¿),n- the invisible presence of Death in baroque artn- the bracketing of Death in the context of the Enlightenment mentality,n- Death and suicide as gestures of Romantic self-stylization,n- the presence of Death in Classical and Romantic conception of musicn- Death and ¿the absence of God¿ in nineteenth century novels and philosophy,n- the experience of World War I and a new intensity in the experience of Death,n- Death and grand abstraction in artn- Death in mid-twentieth century Existentialismn- Death and its place in the ¿¿Anthropocene¿ as an early twenty-first century frame of mind.nnEmphasizing weekly the reading assignments and intense participation in the seminar discussions, this course is laid out for two units (no final paper) but open for the participation of auditors (including undergraduate students with specific areas of competence) who are willing to work through the full range of philosophical texts, literary texts, and artworks on the syllabus. Students interested in this topic should begin with a reading of Heidegger¿s ¿Being and Time¿ and try to remember own readings and forms of experiences that seem pertinent to this topic. Contact with the instructor during the summer months is encouraged (sepp@stanford.edu).