Glossing is a Glorious Thing -- Call for Papers

Glossing is a Glorious Thing: The Past, Present, and Future of Commentary
The Graduate Center, City University of New York
April 9-10, 2009

Keynote Event
The Future of Commentary, a roundtable discussion with:
David Greetham (CUNY)
Hans Ulrich Gumbrecht (Stanford)
Jesús Rodríguez Velasco (Columbia)
Et al.

Sponsored by:
The Graduate Center and the Ph.D. Program in English, CUNY
Glossator: Practice and Theory of the Commentary

CALL FOR PAPERS

Il y a plus affaire à interpreter les interpretations qu'à interpreter les choses, et plus de livres sur les livres que sur autre subject: nous ne faisons que nous entregloser. Tout fourmille de commentaires; d'auteurs, il en est grand cherté—Montaigne

[There is more to-do interpreting interpretations than interpreting things, more books on books than on any other subject: we do nothing except gloss each other. Everything swarms with commentaries; of authors there is a great lack].

Montaigne’s critique, which does not exclude his own Essais, is emblematic of the ambivalent status of commentary in modernity. Commentary is both an outmoded form of textual production tied to premodern constructions of authority and an indispensable dimension of scholarly work. This ambivalence is most conspicuous within the humanities where the commentary genre, like a popolo minuto of the academic city-state, holds an explicitly subordinate position beneath the monograph, the article, and the essay, however much, and maybe all the more so when, work of these kinds is constituted by commentarial procedures.

But there are clear signs, both intellectual and technological, of return to and reinvention of commentary. Several humanistic auctores of the last century have worked innovatively within the genre: Walter Benjamin’s Arcades Project, Martin Heidegger’s lectures on Hölderlin’s “Der Ister,” Roland Barthes’s S/Z, Jacques Derrida’s Glas, Luce Irigaray’s An Ethics of Sexual Difference, J.H. Prynne’s They That Haue Powre to Hurt; A Specimen of a Commentary on Shake-speares Sonnets, 94, and Giorgio Agamben’s The Time that Remains: A Commentary on the Letter to the Romans, et al. In The Powers of Philology, Hans Ulrich Gumbrecht has described the material situation in which commentary may become ascendant: “The vision of the empty chip constitutes a threat, a veritable horror vacui not only for the electronic media industry but also, I suppose, for our intellectual and cultural self-appreciation. It might promote, once again, a reappreciation of the principle and substance of copia. And it might bring about a situation in which we will no longer be embarrassed to admit that filling up margins is what commentaries mostly do—and what they do best” (53).

This conference proposes a dialogue about the past, present, and future of commentary, not only as an object of intellectual and theoretical inquiry, but also with regard to commentary’s practical potentialities, to its place within the evolution and becoming of academic labor in the lived present. The prospect of a “return” to commentary, whatever forms it may take, renders conspicuous and questionable some of the most hallowed and taken-for-granted assumptions about the nature of scholarly practice, for instance: the distinction between primary and secondary text; the primacy of noesis over poesis, or thinking over making; the synthetic, thesis-driven, and polemical character of understanding; and so forth. Presentations that engage with such implications are particularly welcome. Please submit 250-word abstracts by October 1, 2008 to formicolare@gmail.com. Word attachments preferred.

Organizers: Nicola Masciandaro (nicolam@brooklyn.cuny.edu), Karl Steel (karltsteel@gmail.com), Ryan Dobran (ryandobran@hotmail.com)

Heart and Head at Kalamazoo, or, The Displacement of the Entirely Out of Place

“Gloom and solemnity are entirely out of place in even the most rigorous study of an art originally intended to make glad the heart of man. ‘Gravity, a mysterious carriage of the body to conceal the defects of the mind’—Laurence Sterne” (Ezra Pound, ABC of Reading, p.13).

Jeffrey Cohen's recent disembodiment, Karl Steel's counting of tears, Eileen Joy's profession of love, and Dan Remein's shimmering essay on being-together as theoretical practice and communistic labor recall to me the truth of these lines which, in a fit of shy humanistic terrorism, I once wrote on the chalkboard of an empty classroom about 20 years ago in the hopeful fantasy of their affecting unknown others in a manner that would create and confirm our invisible friendship. Now (not just now, but now including all the nows up to now), this note, which shared in the logic of Eileen's ethical "as if" and Anna Klosowska's insights about the posthumous futurism of non sequitur at the Place of the Present and Why Am I Me? panels at Kalamazoo, respectively, seems to be taking effect, or rather, is finding its way back to me, like Macarius's grapes, back to my future, or rather, is being revealed to be not my note at all, but ours, or rather everyone's and no one's, an index and instance of the possession of what can not be possessed, the proverbial treasure that increases when shared, or rather . . .

So, a couple comments:

First, about place. The framing of the question of the presentness of scholarship in terms of place is more than rhetorical or metaphorical. I.e. it does not mean role, much less topic in the weak sense, but has everything to do with the present as the topos of our work in the fullest sense, as the placeless, always present place where we and it take place. This was confirmed in the shared vocabulary of the presentations at the Place of the Present session (wandering, restless, affective, performative, presence, peripatetic, mendicant/monastic, communal, beside) which nearly took on the structure of a fugal composition on the theme of Sufistic Medieval Studies, with Nancy Partner's opening remarks serving as the generative countersubject, if I understand my music theory correctly (which I don't). For the place of the wandering scholar, in all the senses that this figure had meaning at the panel, is precisely the place of effective and affective embodiment, the ongoing present of our own taking place. To recognize this is not for one second to deny--clearly the obvious is what most needs repeating--the real specific material ends (public, political, pedagogical, philosophical, etc) for which scholarship can and should "most rigorous[ly]" work, as Steven Kruger's comment about good work made clear. Rather, to recognize the academic's performative, communal, brushed-up-against body as the placeless place of scholarly practice, is precisely the opposite, namely, the finding of the very space and means and opening for the actual realization of those ends. But this is not something that criticism or rather the critical subject, enthroned in the tomb of its Cartesian detachment, subsisting in the dungeon tower of 'if only' rather than wandering in the paradise deserts of 'as if,' is comfortable with. Such comfort belongs rather to the third area of the proto-discursive and the post-civilized:

"The localization of culture and play . . . is neither within nor outside of the individual, but in a 'third area,' distinct both 'from interior psychic reality and from the effective world in which the individual lives'[Winnicott]. The topology that is here expressed . . . has always been known to children, fetishists, 'savages,' and poets. It is in this 'third area' that a science of man truly freed of every eighteenth-century prejudice should focus its study. Things are not outside of us, in measurable external space, like neutral objects (ob-jecta) of use and exchange; rather, they open to us the original place solely from which the experience of measurable external space becomes possible. They are therefore held and comprehended from the outset in the topos outopos (placeless place, no-place place) in which our experience of being-in-the-world is situated. The question 'where is the thing?' is inseparable from the question 'where is the human?' Like the fetish, like the toy, things are not properly anywhere, because their place is found on this side of objects and beyond the human in a zone that is no longer objective or subjective, neither personal nor impersonal, neither material nor immaterial, but where we find ourselves suddenly facing [like Karl Steel before an animal, and the animal before you] these apparently so simple unknows: the human, the thing." (Giorgio Agamben, Stanzas, p.59).

Second, about torture and philosophy. At the Place of the Present panel I unsuccessfully posed or perhaps poorly articulated a question about what I perceived to be the philosophical agon "behind" the presentations, namely, the contest between the Cartesian subject (o the misfortune of nominal adjectives) which by believing in its rational transcendence of the world only ends up reducing itself to another, 'mere' thing in the world (cf. Agamben's definition of evil in Coming Community) and the phenomenological subject which sees itself as an inexplicable presence whose inherent wonder attends to and inhabits every act of world-making and understanding, as the place of the never ending beginning of philosophy. That my question was answered by an intentional non sequitur to the issue of torture is, now that I think about it, the best possible and the most telling of answers. For just as torture intends to disclose, materialize, prove the tortured subject only to destroy it, so is concern for torture the perfect place for the critical subject to hide (not that it might not do good work while it is there, caveat, bla bla, etc.) most intimately and unconsciously from itself and others.

So, lastly, it was lovely to see (and feel and know and witness) the displacement of the entirely out of place by the taking-place of medieval studies. All told, it was like being in several places at once, being antipodally (Cf. Matthew Boyd Goldie's wonderful paper on the antipodes), with and without a globe between. Je est un autre. Which of course is the work of love, the philia that forever haunts philosophy from the inside.

See You in Kalamazoo

The Medieval Club is sponsoring the following sessions at Kalamazoo:

Why Am I Me? On Being Born in the Middle Ages I (Session 280)
Sponsor: Medieval Club of New York
Organizer: Nicola Masciandaro, Brooklyn College, CUNY
Presider: Richard H. Godden, Washington Univ. in St. Louis

"The Sorrow of Being in the Cloud of Unknowing"
Nicola Masciandaro

"Being Silly: On Non Sequitur"
Anna Klosowska, Miami Univ. of Ohio

"Losing Anthropocentrism: Folcuin’s Horse, Yvain’s Lion, and the Two Trueloves"
Karl Steel, Brooklyn College, CUNY

"Dying Is an Art, like Everything Else: The Lowly, Unsettled Aesthetics of Guthlac-Becoming"
Eileen A. Joy, Southern Illinois Univ.–Edwardsville


Why Am I Me? On Being Born in the Middle Ages II (Session 333)
Sponsor: Medieval Club of New York
Organizer: Nicola Masciandaro, Brooklyn College, CUNY
Presider: Nicola Masciandaro

"Contradictions towards Identity in Wolfram von Eschenbach and Meister Eckhart"
Claire Taylor Jones, Univ. of Pennsylvania

"The Shifting Example of Knighthood in Ywain and Gawain"
Debbie Killingsworth, Univ. of Colorado–Boulder

"'Ce que Christine dit': Self-Scrutiny in Christine de Pizan’s Le livre de l’advision Cristine"
Julie Fifelski, Fordham Univ.


The Global Middle Ages (Session 587)
Sponsor: Medieval Club of New York
Organizer: Matthew Boyd Goldie, Rider Univ.
Presider: Nicola Masciandaro, Brooklyn College, CUNY

"William of Rubruck’s Mission to Asia: Travel Writing and the Medieval Contact Zone"
Rebecca Campbell, Univ. of Western Ontario

"Windows on the World in Fifteenth-Century Venice: Geography, Cartography, and the Eyewitness Traveler"
Marianne O’Doherty, Univ. of Southampton

"Earthly Motions: The Antipodes and Antipodeans"
Matthew Boyd Goldie


See you (whoever you are) there!

Upcoming Event: Denis Renevey

"Out of Darkness, or Why and How the Fifteenth-Century Middle English Doctrine of the Heart Matters"
Denis Renevey
University of Lausanne

Friday, May 2, 2008, 7:30 PM
CUNY Graduate Center (365 Fifth Ave. @ 34th St.)
Room 4406.
Reception, with wine and cheese, follows.

Denis Renevey, Professor of English (UNIL), is the author of Language, Self and Love: Hermeneutics in the Writings of Richard Rolle and the Commentaries on the Song of Songs (Cardiff: University of Wales Press, 2001) as well as numerous articles on medieval mystical texts. He is also co-editor, with Christiana Whitehead, of Writing Religious Women: Female Spiritual and Textual Practices in Late Medieval England (Cardiff: University of Wales Press; Toronto: University of Toronto Press, 2000).

Upcoming Event: Maria Rosa Menocal

"Remembering Medieval Spain in the Twenty-First Century"
Maria Rosa Menocal
Yale University

Friday, April 4, 2008, 7:30 PM
CUNY Graduate Center (365 Fifth Ave. @ 34th St.),
Room 4406.
Reception, with wine and cheese, follows.

Maria Rosa Menocal is Sterling Professor of Humanities in the Department of Spanish and Portuguese at Yale University and Director of the Whitney Humanities Center. She is the author of The Arabic Role in Medieval Literary History: A Forgotten Heritage (1987); Writing in Dante's Cult of Truth: From Borges to Boccaccio (1991); Shards of Love: Exile and the Origins of the Lyric (1994); and The Ornament of the World: How Muslims, Christians, and Jews Created a Culture of Tolerance in Medieval Spain (2002).