The essays in Rethinking Bakhtin: Extensions and Challenges extend Bakhtin's concepts in important new directions and challenge Bakhtin's own use of his most cherished ideas. Four sets of paired essays explore the theory of parody, the relation of de Man's poetics to Bakhtin's dialogics, Bakhtin's approach to Tolstoy and ideological literature generally, and the dangers of dialogue, not only in practice but also as an ideal.
The Russian critic M. M. Bakhtin has recently become a major figure in contemporary theory beyond his traditional influence in Slavic literary studies. Bakhtin in Contexts explores the revolutionary impact Bakhtin's ideas have carried in contemporary discussion of language, art, culture, and social science in recent years. The contributors represent a broad range of disciplines in the humanities and social sciences, epitomizing the views of Russian and American specialists in those fields Bakhtin often referred to as "the human sciences." The diversity of perspective and flexibility of approach make this a unique contribution to Bakhtin studies and to the ongoing dialogue between Western and Russian theorists.
Books about thinkers require a kind of unity that their thought may not possess. This cautionary statement is especially applicable to Mikhail Bakhtin, whose intellectual development displays a diversity of insights that cannot be easily integrated or accurately described in terms of a single overriding concern. Indeed, in a career spanning some sixty years, he experienced both dramatic and gradual changes in his thinking, returned to abandoned insights that he then developed in unexpected ways, and worked through new ideas only loosely related to his earlier concerns Small wonder, then, that Bakhtin should have speculated on the relations among received notions of biography, unity, innovation, and the creative process. Unity--with respect not only to individuals but also to art, culture, and the world generally--is usually understood as conformity to an underlying structure or an overarching scheme. Bakhtin believed that this idea of unity contradicts the possibility of true creativity. For if everything conforms to a preexisting pattern, then genuine development is reduced to mere discovery, to a mere uncovering of something that, in a strong sense, is already there. And yet Bakhtin accepted that some concept of unity was essential. Without it, the world ceases to make sense and creativity again disappears, this time replaced by the purely aleatory. There would again be no possibility of anything meaningfully new. The grim truth of these two extremes was expressed well by Borges: an inescapable labyrinth could consist of an infinite number of turns or of no turns at all. Bakhtin attempted to rethink the concept of unity in order to allow for the possibility of genuine creativity. The goal, in his words, was a "nonmonologic unity," in which real change (or "surprisingness") is an essential component of the creative process. As it happens, such change was characteristic of Bakhtin's own thought, which seems to have developed by continually diverging from his initial intentions. Although it would not necessarily follow that the development of Bakhtin's thought corresponded to his ideas about unity and creativity, we believe that in this case his ideas on nonmonologic unity are useful in understanding his own thought--as well as that of other thinkers whose careers are comparably varied and productive.
Ben Jonson has often been accused of needless erudition and of a morose refusal to join in the festive spirit. Further aggravation has come from the application of Bakhtin’s theory of carnival, especially in its posthumous form as a political allegory portraying the clash of high and low cultures. In an attempt to turn the tables on this tradition, Jonson Versus Bakhtin goes back to the sources, arguing that Jonson’s theatre allows for an original interpretation of the grotesque as a formal culture of antithesis and opposition that includes carnival. A robust observer of popular myths of festive liberation by way of a uniquely compendious adaptation of his sources, Jonson’s grotesque uncannily delves deep into the Renaissance theory of the coincidence of opposites as a way of envisaging virtue and other concepts of the mind, rather than serving up a pompous application of moral precepts or offering a political arena for ritual transgression. While richly based on an appropriate repertory of underlying sources, Jonson Versus Bakhtin steers away from any tiresome reference hunting mania, appealing to a broader audience interested in re-appraising Ben Jonson’s genius for richly contrastive imagery, as well as re-considering the relevance of Bakhtin’s theory to Elizabethan and Jacobean drama and to the Renaissance culture of the grotesque.
Hirschkop treats Bakhtin not as a metaphysician or a philosopher for the ages, but as a writer inevitably drawn into the historical conflicts produced by a modernizing and democratizing Europe."--BOOK JACKET.
This first comparative study of the philosophers and literary critics, Walter Benjamin and Mikhail Bakhtin, focuses on the two thinkers' conceptions of experience and form, investigating parallels between Bakhtin's theories of responsibility, dialogue, and the novel, and Benjamin's theories of translation, montage, allegory, and the aura.
Malcolm Jones, the author of an earlier, widely read book on Dostoyevsky, here approaches his subject afresh in the light of recent developments in Dostoyevsky studies and in critical theory. He takes as his starting point the vexed question of Dostoyevsky's 'fantastic realism', which he attempts to redefine. Accepting Bakhtin's reading of Dostoyevsky in its essentials, he seeks out its weaknesses and develops it in new directions. Taking well-known texts by Dostoyevsky in turn, Professor Jones illustrates aspects of their multivoicedness. In Part 1, he concentrates on the internal, emotional and intellectual, reversals of 'the underground'. In Part 2, he focuses on the disruptive and subversive aspects of the relationships between characters and between text and reader. In Part 3 he examines textual multivoicedness in its diachronic aspect, showing some of the ways in which Dostoyevsky's texts echo and exploit the voices of precursors.
The work of the great Russian theorist Mikhail Bakhtin has been examined from a wide variety of literary and theoretical perspectives. None of the many studies of Bakhtin begins to do justice, however, to the Christian dimension of his work. Christianity in Bakhtin for the first time fills this important gap. Having established the strong presence of a Christian framework in his early philosophical essays, Ruth Coates explores the way in which Christian motifs, though suppressed, continue to find expression in the work of Bakhtin's period of exile, and re-emerge in texts written during the time of his rehabilitation. Particular attention is paid to the themes of Creation, Fall, Incarnation and Christian love operating within metaphors of silence and exile, concepts which inform Bakhtin's world view as profoundly as they influence his biography.
Legendary philosopher and literary critic Mikhail Bakhtin (1895-1975) developed concepts which are bywords within poststructuralist and new historicist literary criticism and philosophy yet have been under-utilised by artists, art historians and art critics. Deborah Haynes aims to adapt Bakhtin's concepts, particularly those developed in his later works, to an analysis of visual culture and art practices, addressing the integral relationship of art with life, the artist as creator, reception and the audience, and context/intertextuality. This provides both a new conceptual vocabulary for those engaged in visual culture - ideas such as answerability, unfinalizability, heteroglossia, chronotope and the carnivalesque (defined in the glossary) - and a new, practical approach to historical analysis of generic breakdown and narrative re-emergence in contemporary art. Haynes uses Bakhtinian concepts to interpret a range of art from religious icons to post-Impressionist painters and Russian modernists to demonstrate how the application of his thought to visual culture can generate significant new insights. Rehabilitating some of Bakhtin's neglected ideas and reframing him as a philosopher of aesthetics, Bakhtin Reframed will be essential reading for the huge community of Bakhtin scholars as well as students and practitioners of visual culture.
