Albert Camus's 'The New Mediterranean Culture': A Text and by Neil Foxlee

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 extensively other ways: whereas a few critics have pushed aside it as an incoherent piece of juvenilia, others see it as key to knowing 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 visible as his basically colonial mentality.
These a variety of interpretations are in response to examining 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). against this, this learn argues that Camus’s lecture - and in precept any historic textual content - should be visible in a multiplicity of contexts, discursive and differently, if readers are to appreciate competently what its writer used to be doing in writing it. utilizing Camus’s lecture as a case learn, the publication offers an in depth theoretical and useful justification of this ‘multi-contextualist’ technique.

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Extra info for Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities)

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Philip Thody, tr.  189–98. The most egregious errors in Thody’s and Kennedy’s translations are noted below. ‘La nouvelle culture méditerranéenne’, Jeune Méditerranée 1 (May 1937). 38 chapter 2 of this heading in the second issue of the newsletter confirmed,3 however, this was not part of the title of the lecture. ’4 With the addition of the word ‘new’, this is the same question that Camus asks at the end of both his introduction and the text as a whole. * Native Culture The New Mediterranean Culture Outlines of the inaugural lecture given at the House of Culture 8 February 1937 I.

For it is not the true Mediterranean. It is the abstract and conventional Mediterranean represented by Rome and the Romans. This people of imitators without imagination nonetheless hit upon the idea of replacing the artistic genius and the sense of life that they lacked with martial genius. And this muchvaunted order was the order that is imposed by force and not the one that is exuded in intelligence. Even when they copied things, they made them insipid. And it was not even the essential genius of Greece that they imitated, but the fruits of its decadence and its errors.

In all of these cases, the meaning of a particular concept is relative to other concepts and depends on its use in a particular socio-historical context by groups with different ideological viewpoints. The need to study concepts and texts respectively in both their discursive and socio-historical contexts is fundamental to the approaches of both Begriffsgeschichte and the Cambridge School. Responding to the suggestion by Melvin Richter that the two approaches were not only compatible but complementary, however, Pocock disagreed, alluding to and and Futures Past: On the Semantics of Historical Time, new edn, tr.

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