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• W4239203377 abstract "Introduction Eyal Peretz I lost a World - the other day!Has Anybody found?You'll know it by the Row of StarsAround its forehead bound. A Rich man—might not notice it—Yet—to my frugal Eye,Of more Esteem than Ducats—Oh find it—Sir—for me! What does it mean to lose a world?1 What is a world? What kind of loss are we talking about when one loses it, and why is it that the poetic work, in this case a 19th century poem from the so-called New World seems to occupy the region between the announcement of its loss and the helpless (though if we are to remain faithful to Dickinson's tone also playful and coquettish, even seductive) plea for its finding? Whatever the precise significance of the concept 'world' proves to be it seems at least clear that it involves two fundamental dimensions: the dimension of totality—the world2 is the realm of everything; and that of commonality—all those who inhabit the world seem to have something in common, namely the same world that they inhabit and which they seem to share. We might also want to add a further term to this constellation, that of universality. If there is such a same world3 that everyone who inhabits it has it in common, it seems to raise the question of a possible universality, of something that can be attributed to everyone with no exception, and which marks the fact beyond any [End Page 1] particularity or difference of their being the same in relation to that totality which they inhabit. It is both the very existence as well as the possibility of such a common world, of a totality of existence and a universality to which there is ideally no exception, that have been increasingly felt over the last few centuries as being no longer tenable, even finally empty, and thus as lost.4 This feeling has been articulated in very different modalities, be it in the form of a cry of mourning over an irretrievable loss of the very fabric of the world, of the dimension of commonality on which everybody could rely, or a critical attack on the ideologies of those guided by the desire for such universality having as their consequence a violent destruction and repression of all those who do not seem to share in these particular ideologies, blind to their own prejudices, ideologies originating in a very specific context yet pretending to apply to all. What is clear though is that the very experience of a world which everybody potentially has in common (and it is not certain that these concepts of 'universality' and 'commonality,' are exactly parallel5), whether mourned or attacked as a false ideology, no longer seems available and perhaps is no longer even desirable. Yet at the same time it is also clear, not surprisingly perhaps, that this moment of loss (loss of cosmic rationality, of salvational history, etc.) has also become the moment where attempts to develop ways to think the possibility of a world anew, of a commonality of everyone, and of the dimension of universality in man, have been made with increasing urgency: from Kant's Idea for a Universal History from a Cosmopolitan Point of View, to Marx's The Communist Manifesto, to, in our own days, Alain Badiou's Saint Paul: The Invention of Universalism. And from the beginning of the 20th century onwards the very concept of 'world' has increasingly imposed itself as a question, becoming perhaps for the first time a rigorous philosophical concept with the work of Heidegger and his conception of man as that creature whose very definition is that of Being-In-The-World, and has spread to many domains, from Hannah Arendt's thinking of the world of appearance [End Page 2] in her political philosophy, to Stanley Cavell's thinking of the art of film as the art of The World Viewed, to the realm of current literary studies where, taking up Goethe's famous coinage, the concept or at least the question of world literature seems to occupy center stage. We seem to find..." @default.
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• W4239203377 title "Introduction" @default.
• W4239203377 doi "https://doi.org/10.1353/cgl.2011.0008" @default.
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