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Keith Hamon

Introduction: Correcting Method | Hermeneuti.ca - The Rhetoric of Text Analysis - 0 views

hermeneuti.ca/...correcting-method

Stefan Sinclair hermeneuti.ca rhetoric text analysis digital humanities

shared by Keith Hamon on 06 Jun 12 - No Cached
  • Keith Hamon on 06 Jun 12
     
    Hermeneuti.ca is a hybrid project, both printed book and online reflection. … Hermeneuti.ca is both a text about computer-assisted methods and an instantiation of tools called Voyeur Tools that implement our interpretation of method. The code is an interpretation of method presented in a particular way online so that you can try it with its companion text, manual and documentation.
Sarah Eeee

Dissent Magazine - Arguing The World - Are English Departments Killing the Humanities? - - 0 views

www.dissentmagazine.org/atw.php

shared by Sarah Eeee on 10 Jan 11 - No Cached
  • The focus of this post is not the thousand-and-one times told tale of how the corporatization of the university and state divestment from higher education has had a particularly disastrous impact upon humanities departments
  • We can treat these realities as facts to be taken for granted.
  • We might wonder if there are conditions of intellectual deprivation for which the institutional structures governing the humanities are partly to blame.
  • ...10 more annotations...
  • For Arnoldians, literature would play the cultural role once occupied by religion, with beauty civilizing the modern individual.
  • The avatar of that attitude was Harvard’s Douglas Bush, who speaking in 1944 identified the cultural tradition running from the ancient Greeks through Milton as “that heritage for which the war has been fought.”
  • To put it another way, the English department currently labors under a deep paradox: it devotes much of its intellectual energy to declaring the limits of Anglo-American culture while being structurally wedded to that culture in a way that necessarily privileges it.
  • At the risk of being impolite, I will be pointed about their implications: this is not a progressive program of higher education, but is in fact a perniciously anti-progressive one. It confirms the casual undergraduate presupposition that nothing occurring before 1980 is of real significance, that the free market is the culmination of the human desire for liberty, and that digital fora for blather are now fundamental to meditations on our role in the universe.
  • In its youth it promised an education in literature without the hard work of learning languages, much to the dismay of classicists. In its middle age it offered a stripped-down version of philosophy under the banner of critical theory, an intrusion that philosophers bore with Stoic calm. Now in its senescence, the English department is being beaten by communications at its own game of watering down curriculum and reducing humanist traditions to what today’s adolescent will find—to use the favorite malapropism of the text-messaging generation—“relatable.”
  • In an age more forthright in its bigotries, Irving Babbitt advocated a New Humanism that readily embraced a meritocracy of learning. The humanitarian, in Babbitt’s phrase, “has sympathy for mankind in the lump,” where a humanist “is interested in the perfecting of the individual.” The return to the classics, or to great texts traditionally conceived, never seems in my mind fully to dispense with such patrician sensibilities.
  • The humanities programs of the next century might rather be structured around “world humanisms.” In such programs the phrase “great texts” would evoke the Bhagavad Gita every bit as much as it does The Iliad. The learning of at least one world language would be required, be it Arabic, French, or Mandarin. At its center would be neither the vernacular nor an artificially constructed “Western tradition.”
  • Instead it would explore on their own terms, and in their rich cross-fertilization, millenia of world traditions offering insight on the relationships between individual and society; on our ethical obligations to our fellow beings, human and non-human; and on flourishing and justice.
  • An example of a “world humanisms” approach is suggested by a conference that I recently attended in Istanbul, which brought together philosophers and theologians from North America and Turkey. One of the many rich portraits that emerged was of first-century Alexandria, where the Neoplatonism of the Jewish philosopher Philo directly influenced the early Christians Clement and Origen, as well as laying the foundations of Islamic philosophy through al-Kindi and al-Farabi. We are blinded to the study of this kind of influence by a focus on “Western Civilization” that favors Athens and Rome to Alexandria and treats Origen only as a precursor to Saint Augustine, that supposed inventor of an exclusively Christian syncretism between philosophy and theology.
  • Our task as humanists of the twenty-first century is to make those long and deep traditions visible, and to do so in the teeth of those forces that would strip them away, be those forces technological, commercial, political, or intellectual.
  • Sarah Eeee on 10 Jan 11
     
    An alternate take on the "future of the humanities" argument. This author proposes a revamped sort of literature study incorporating modern languages and a fervently international approach to literature, thought, and culture.
  • Sarah Eeee on 10 Jan 11
     
    This one skirts the edges of the digital humanities, by proposing a vision of future literature study. Explicitly digital projects could be useful for finding the international connections this author calls for.
Janet Simons

Text Analysis - Digital Humanities and Cornell University: Research Guide - LibGuides at Cornell University - 1 views

guides.library.cornell.edu/c.php

digital humanities cornell arts_humanities digital_humanities digital_media digital_scholarship humanities

shared by Janet Simons on 13 Nov 18 - No Cached
  • Janet Simons on 13 Nov 18
     
    " arts_humanities, digital_humanities, digital_media, digital_scholarship, humanities"
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