Mellisa Ramdeen (she/her)


Uncategorized

The Vanishing Genres

Posted by Mellisa Ramdeen (she/her) on

In “Graphs, Maps, Trees: Abstract Models for a Literary History,” Moretti delves into how the problem in which we construct the object of literary inquiry, is how we try to understand the field. He explains that instead of putting together “separate bits” of understanding to form an idea about a subject, it needs to be seen as a “collective system” (Moretti 2255). The reason why these small pieces of readings cannot be “sum[med]” up is due to the number of novels there are in the world now (Moretti 2255). There is simply no way to read all of them and grasp a full understanding. In order to better understand how to do this, Moretti mentions the three temporal orders found in social historians’ work: The moment, the cycle and the longue durée. The moment is an “individual event” that is being observed (Moretti 2262). The longue durée is the long period of time that is studied. These are the chunks in history that are analyzed. The most important time frame that Moretti urges others to focus is the cycle, or pattern. This is the “temporary structure within the historical flow” (Moretti 2263). 

These temporary structures refer to the temporary combinations of genres that rise and fall over time. Since they are temporary there is no structure because its popularity fades away to a certain extent (Moretti 2263). The structures mentioned are the “order [and] patterns” that repeat over time, but since it is not permanent, it is unstable (Moretti 2263). Moretti explains how, instead of new genres being released every couple of years, there is only a certain group of genres that have risen and fallen together that “cluster in just thirty years” (Moretti 2268). One might assume that it can be due to new historical events and trauma that have occurred, but that is highly unlikely, because just one event cannot wipe out a group of genres that were once popular. The change that must occur to allow these genres to vanish, must be “common” and “external” (Moretti 2268). In order to understand how the change must be external, Moretti brings up the idea of a “chang[ing] ecosystem” (Moretti 2268). If there is no one alive to read those genres, then those genres will dissipate and not be popular anymore. This change in audience is due to the new generations. Over time there will always be a new wave of generations that have a certain set of genres that they are most interested in. 

These waves of genres, however, are difficult to analyze within quantitative data. Moretti uses the example of “Planet Hollywood,” where American comedies were not very successful in other countries. This lies in the “form” (Moretti 2272). When comedies are translated, it is difficult for jokes to translate because they depend on their original language to make the joke stick. This is the flaw within analyzing the quantitative data on these genres over the years. 

Uncategorized

Everything Is a Lie – Nietzsche

Posted by Mellisa Ramdeen (she/her) on

In, “On Truth and Lying,” Nietzsche explains how humans have allowed themselves to become deceived from the very own language they have created. He brings attention to how the origin of language is dependent on how selfish humans are. They think that everything revolves around them, and that the words they create are true, because of the way they perceive it. Due to this ‘truth’ that humans have created for themselves, Nietzche brings up how this same “arrogance” from humans and their language have, in turn, “blinded” them (Nietzsche 752-753). He gives an example of objects in nature that humans have named and created descriptions for. Labeling a stone as “hard” is an “entirely subjective stimulus” to humans (Nietzsche 754). Although it is true to say that humans would describe it as such, who is to say that any other being has a different description that they deem fit for a stone? This is the point that Nietzche tries to make; Language is only what is true to humans and deceives them in return.

The deception that Nietzsche talks about is in relation to a “metaphor” (Nietzsche 755). When humans think about anything, they already create an image and have envisioned what they deem fit for that word. He explains how they are all metaphors, but they do not “correspond to the original entities” (Nietzsche 755). This connects back to the idea of the stone, where humans experience a certain stimulus to name an object as such in a language, but that same stimulus is not the same for other beings. It is all merely subjective to humans, and these metaphors are disguised at the truth in language. Another case of language being deceptive, is the way it takes away all the difference between many objects. Nietzsche uses another example of a leaf. Everyone knows what a leaf looks like, but the stark difference that makes each leaf “individualized” is taken away and everything “becomes equivalent” (Nietzsche 755). Because of how language waters down their concepts, it can be deemed as a lie, since it is not the full truth. 

Nietzsche’s main idea with language and deception, is due to the natural selfishness humans possess, they think that the language they’ve created is true. He argues that language is only true to humans due to the stimuli they experience, and they assume that other beings must as well. These truths are metaphors that only they can envision because of their own experiences.

Skip to toolbar