Key essays on comparative literature from the eighteenth century to today As comparative literature reshapes itself in today's globalizing age, it is essential for students and teachers to look deeply into the discipline's history and its present possibilities. The Princeton Sourcebook in Comparative Literature is a wide-ranging anthology of classic essays and important recent statements on the mission and methods of comparative literary studies. This pioneering collection brings together thirty-two pieces, from foundational statements by Herder, Madame de Staël, and Nietzsche to work by a range of the most influential comparatists writing today, including Lawrence Venuti, Gayatri Chakravorty Spivak, and Franco Moretti. Gathered here are manifestos and counterarguments, essays in definition, and debates on method by scholars and critics from the United States, Europe, Asia, Africa, and Latin America, giving a unique overview of comparative study in the words of some of its most important practitioners. With selections extending from the beginning of comparative study through the years of intensive theoretical inquiry and on to contemporary discussions of the world's literatures, The Princeton Sourcebook in Comparative Literature helps readers navigate a rapidly evolving discipline in a dramatically changing world.

Paperback reprint. Originally published: 2020.

World literature was long defined in North America as an established canon of European masterpieces, but an emerging global perspective has challenged both this European focus and the very category of "the masterpiece." The first book to look broadly at the contemporary scope and purposes of world literature, What Is World Literature? probes the uses and abuses of world literature in a rapidly changing world. In case studies ranging from the Sumerians to the Aztecs and from medieval mysticism to postmodern metafiction, David Damrosch looks at the ways works change as they move from national to global contexts. Presenting world literature not as a canon of texts but as a mode of circulation and of reading, Damrosch argues that world literature is work that gains in translation. When it is effectively presented, a work of world literature moves into an elliptical space created between the source and receiving cultures, shaped by both but circumscribed by neither alone. Established classics and new discoveries alike participate in this mode of circulation, but they can be seriously mishandled in the process. From the rediscovered Epic of Gilgamesh in the nineteenth century to Rigoberta Menchú's writing today, foreign works have often been distorted by the immediate needs of their own editors and translators. Eloquently written, argued largely by example, and replete with insightful close readings, this book is both an essay in definition and a series of cautionary tales.

World Literature in Theory provides a definitive exploration of the pressing questions facing those studying world literature today. Coverage is split into four parts which examine the origins and seminal formulations of world literature, world literature in the age of globalization, contemporary debates on world literature, and localized versions of world literature Contains more than 30 important theoretical essays by the most influential scholars, including Johann Wolfgang von Goethe, Hugo Meltzl, Edward Said, Franco Moretti, Jorge Luis Borges, and Gayatri Spivak Includes substantive introductions to each essay, as well as an annotated bibliography for further reading Allows students to understand, articulate, and debate the most important issues in this rapidly changing field of study

This book is about culture and comparison. Starting with the history of the discipline of comparative literature and its forgotten relation to the positivist comparative method, it inquires into the idea of comparison in a postcolonial world. Comparison was Eurocentric by exclusion when it applied only to European literature, and Eurocentric by discrimination when it adapted evolutionary models to place European literature at the forefront of human development. This book argues that inclusiveness is not a sufficient response to postcolonial and multiculturalist challenges because it leaves the basis of equivalence unquestioned. The point is not simply to bring more objects under comparison, but rather to examine the process of comparison. The book offers a new approach to the either/or of relativism and universalism, in which comparison is either impossible or assimilatory, by focusing instead on various forms of “incommensurability”—comparisons in which there is a ground for comparison but no basis for equivalence. Each chapter develops a particular form of such cultural comparison from readings of important novelists (Joseph Conrad, Simone Schwartz-Bart), poets (Aimé Césaire, Derek Walcott), and theorists (Edouard Glissant, Jean-Luc Nancy).

It has been said that the difference between and language and a dialect is that a language is a dialect with an army. Both the act of translation and bilingualism are steeped in a tension between surrender and conquest, yielding conscious and unconscious effects on language. Thou Shall Not Speak My Language explores this tension in his address of the dynamics of literary influence and canon formation within the Arabic literary tradition. As one of the Arab world’s most original and provocative literary critics, Kilito challenges the reader to reexamine contemporary notions of translation, bilingualism, postcoloniality, and the discipline of comparative literature. Wail S. Hassan’s superb translation makes Thou Shalt Not Speak My Language available to an English audience for the first time, capturing the charm and elegance of the original in a chaste and seemingly effortless style.

Here are the chief riches of more than 3,000 years of Indian philosophical thought-the ancient Vedas, the Upanisads, the epics, the treatises of the heterodox and orthodox systems, the commentaries of the scholastic period, and the contemporary writings. Introductions and interpretive commentaries are provided.

In What Is a World? Pheng Cheah, a leading theorist of cosmopolitanism, offers the first critical consideration of world literature’s cosmopolitan vocation. Addressing the failure of recent theories of world literature to inquire about the meaning of world, Cheah articulates a normative theory of literature’s world-making power by creatively synthesizing four philosophical accounts of the world as a temporal process: idealism, Marxist materialism, phenomenology, and deconstruction. Literature opens worlds, he provocatively suggests, because it is a force of receptivity. Cheah compellingly argues for postcolonial literature’s exemplarity as world literature through readings of narrative fiction by Michelle Cliff, Amitav Ghosh, Nuruddin Farah, Ninotchka Rosca, and Timothy Mo that show how these texts open up new possibilities for remaking the world by negotiating with the inhuman force that gives time and deploying alternative temporalities to resist capitalist globalization.

This study considers the historical, cultural, and literary significance of some of the most important Ancient Near East (ANE) texts that illuminate the Hebrew Bible. Christopher B. Hays provides primary texts from the Ancient Near East with a comparison to literature of the Hebrew Bible to demonstrate how Israel's Scriptures not only draw from these ancient contexts but also reshape them in a unique way. Hays offers a brief introduction to comparative studies, then lays out examples from various literary genres that shed light on particular biblical texts. Texts about ANE law collections, treaties, theological histories, prophecies, ritual texts, oracles, prayers, hymns, laments, edicts, and instructions are compared to corresponding literature in the Pentateuch, Prophets, and Writings of the Hebrew Bible. The book includes summaries to help instructors and students identify key points for comparison. By considering the literary and historical context of other literature, students will come away with a better understanding of the historical, literary, and theological depth of the Hebrew Bible.

This anthology reflects a range of Japanese religions in their complex, sometimes conflicting, diversity. In the tradition of the Princeton Readings in Religions series, the collection presents documents (legends and miracle tales, hagiographies, ritual prayers and ceremonies, sermons, reform treatises, doctrinal tracts, historical and ethnographic writings), most of which have been translated for the first time here, that serve to illuminate the mosaic of Japanese religions in practice. George Tanabe provides a lucid introduction to the "patterned confusion" of Japan's religious practices. He has ordered the anthology's forty-five readings under the categories of "Ethical Practices," "Ritual Practices," and "Institutional Practices," moving beyond the traditional classifications of chronology, religious traditions (Shinto, Confucianism, Buddhism, etc.), and sects, and illuminating the actual orientation of people who engage in religious practices. Within the anthology's three broad categories, subdivisions address the topics of social values, clerical and lay precepts, gods, spirits, rituals of realization, faith, court and emperor, sectarian founders, wizards, and heroes, orthopraxis and orthodoxy, and special places. Dating from the eighth through the twentieth centuries, the documents are revealed to be open to various and evolving interpretations, their meanings dependent not only on how they are placed in context but also on how individual researchers read them. Each text is preceded by an introductory explanation of the text's essence, written by its translator. Instructors and students will find these explications useful starting points for their encounters with the varied worlds of practice within which the texts interact with readers and changing contexts. Religions of Japan in Practice is a compendium of relationships between great minds and ordinary people, abstruse theories and mundane acts, natural and supernatural powers, altruism and self-interest, disappointment and hope, quiescence and war. It is an indispensable sourcebook for scholars, students, and general readers seeking engagement with the fertile "ordered disorder" of religious practice in Japan.