By Neil Foxlee
On eight February 1937 the 23-year-old Albert Camus gave an inaugural lecture for a brand new Maison de l. a. 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 brushed off it as an incoherent piece of juvenilia, others see it as key to figuring out 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 obvious as his basically colonial mentality.
These a number of interpretations are in line with studying the textual content of ‘The New Mediterranean Culture’ in one context, no matter if that of Camus’s lifestyles and paintings as an entire, of French discourses at the Mediterranean or of colonial Algeria (and French discourses on that country). against this, this examine argues that Camus’s lecture - and in precept any ancient textual content - should be visible in a multiplicity of contexts, discursive and another way, if readers are to appreciate competently what its writer used to be doing in writing it. utilizing Camus’s lecture as a case research, the booklet offers a close theoretical and functional justification of this ‘multi-contextualist’ process.
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Additional info for Albert Camus's 'The New Mediterranean Culture': A Text and its Contexts (Modern French Identities)
And the Spanish people is one of the rare peoples in Europe that is civilized’ (L’Envers et l’endroit, I, 64). Patrie, literally ‘Fatherland’. Camus was almost certainly thinking of the First World War here, in which his own father had died the year after Camus was born. See Chapter 9. Camus mistakenly believed that his father’s family came from Alsace (in fact they came from Bordeaux); his mother’s family came from Minorca. 8, 12. 42 chapter 2 above all, uncompromising, harsh, exclusive and admirable.
That is why our opponents are mistaken in all their objections. One does not have the right to pre-judge the fate of a doctrine, and to judge our future in the name of the past, even if it is that of Russia. Our task in this very place is to rehabilitate the Mediterranean, to take it back from those who unjustly lay claim to it, and to make it ready to receive the economic forms that await it. It is to discover what is concrete and alive in it, and, at every opportunity, to encourage the diverse aspects of this culture.
B. Gallie38 originally described as ‘essentially contested concepts’ and are now generally referred to simply as ‘contested concepts’: normative concepts whose use, far from being agreed, is often the subject of intense debate, particularly in periods of ideological and political conflict or crisis. Obvious examples here would include ‘democracy’, ‘freedom’ and ‘justice’, or outside politics, ‘art’. The most commonly accepted general definition of ‘democracy’, for example, is ‘rule by the people’, but who ‘the people’ are and how their ‘rule’ is exercised in practice has varied considerably from time to time and place to place.