By Friedrich A. Kittler
This can be a hugely unique publication concerning the connections among ancient second, social constitution, know-how, communique structures, and what's stated and concept utilizing those platforms - significantly literature. the writer makes a speciality of the diversities among 'discourse networks' in 1800 and in 1900, within the method constructing a brand new research of the shift from romanticism to modernism. The paintings can be categorized as a German similar to the recent Historicism that's at the moment of significant curiosity between American literary students, either within the highbrow affects to which Kittler responds and in his hindrance to floor literature within the so much concrete information of old truth. The crafty constitution of the booklet starts off with Goethe's Faust and ends with Valery's Faust. within the 1800 part, the writer discusses how language used to be discovered, the emergence of the trendy collage, the linked starting of the translation of latest literature, and the canonization of literature. one of the writers and works Kittler analyzes as well as Goethe's Faust are Schlegel, Hegel, E. T. A. Hoffman's 'The Golden Pot', and Goethe's Tasso. The 1900 part argues that the recent discourse community during which literature is located within the sleek interval is characterised by way of new technological media - movie, the photo, and the typewritten web page - and the obstacle that those brought on for literary construction. alongside the way in which, the writer discusses the paintings of Nietzsche, Gertrude Stein, Mallarme, Bram Stroker, the Surrealists, Rilke, Kafka, and Freud, between others.<
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Additional info for Discourse Networks 1800/1900
Sample text
Parchment— is that the sacred fount From which you drink to still your thirst forever? If your refreshment does not mount From your own soul, you gain it never. (566—69) He wants, not to leave thirst and desire open, as do philologists and rhet oricians, but to quench them so thoroughly that they are extinguished. The name of the death of desire, however, is soul. Therefore the new re freshment, when applied to the Gospels, consists in translating from one’s own soul and honest feeling. Certainly, feeling and soul are also only translations, a nominalizing paraphrase of the sigh oh!
Free writing has no definite function for definite addressees and therefore does not lead students about by the nose. It finds no place in the discourse network from which Faust derives, because it itself begins a new discourse net work. Having reached the zero point, Faust rejects along with traditional knowledge Knowledge itself, without (like his many successors) pro claiming free writing as the new science that more than any other would harbor the conceit of bettering and converting human beings, indeed, of making them for the first time into human beings.
Wer hilft mir weiter fort? Ich kann das Wort so hoch unmoglich schatzen, Ich mulS es anders iibersetzen, Wenn ich vom Geiste recht erleuchtet bin. Geschrieben steht: Im Anfang war der Sinn. Bedenke wohl die erste Zeile, Dal? deine Feder sich nicht iibereile! 1st es der Sinn, der alles wirkt und schafft? Es sollte stehn: Im Anfang war die Kraftl Doch auch indem ich dieses niederschreibe, Schon warnt mich was, dafi ich dabei nicht bleibe. M ir hilft der Geist! auf einmal seh’ ich Rat Und schreibe getrost: Im Anfang war die Tat.
