By Neil Foxlee
On eight February 1937 the 23-year-old Albert Camus gave an inaugural lecture for a brand new Maison de los angeles tradition, or group arts centre, in Algiers. Entitled ‘La nouvelle tradition méditerranéenne’ (‘The New Mediterranean Culture’), Camus’s lecture has been interpreted in substantially other ways: whereas a few critics have brushed off it as an incoherent piece of juvenilia, others see it as key to realizing his destiny improvement as a philosopher, even if because the first expression of his so-called ‘Mediterranean humanism’ or as an early indication of what's noticeable as his basically colonial mentality.
These a variety of interpretations are in keeping with studying the textual content of ‘The New Mediterranean Culture’ in one context, even if that of Camus’s existence and paintings as a complete, of French discourses at the Mediterranean or of colonial Algeria (and French discourses on that country). in contrast, this research argues that Camus’s lecture - and in precept any historic textual content - should be obvious in a multiplicity of contexts, discursive and another way, if readers are to appreciate accurately what its writer used to be doing in writing it. utilizing Camus’s lecture as a case learn, the e-book offers an in depth theoretical and useful justification of this ‘multi-contextualist’ procedure.
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Additional resources for Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities)
21. 49 Combining these two accounts, we have a picture of contested concepts as the ideological pivots of texts inscribed in competing discourses, with concepts, texts and discourses alike having their own histories of active reception – of appropriation, expropriation and reappropriation by different agents employing different discourses in different socio-historical contexts. ) I shall be examining the different ways in which ‘The New Mediterranean Culture’ has been interpreted – and thus reinscribed within different discourses – in my examination of the secondary literature on Camus’s lecture.
42 Perhaps surprisingly, on the other hand, Koselleck agreed with what he described as Skinner’s ‘rigorous historicism’: concepts had no autonomous history of their own, insofar as they were the product of ‘speech acts within a context that cannot be replicated’ and were thus unique to that context. 43 Begriffsgeschichte, said Koselleck, registers more than sequences of unique speech acts set within specific situations; it also registers that set of long-term, repeatable structures stored in language that establish the preconditions for conceptualizing events.
OBVIOUS FACTS. – a) There is a Mediterranean sea, a basin that links ten or so countries. The men who yell out in the cabarets13 of Spain, those who wander around the port of Genoa, along the Marseille waterfront, the strong and curious race that lives on our coasts, come from the same family. 111–42. See Chapter 7. Cafés chantants, literally ‘singing cafés’. Camus is drawing here on his experience of such an establishment in Palma, which he had visited in 1935. See ‘Amour de vivre’ (‘Love of Living’), in L’Envers et l’endroit (Eng.