Philology and the reconstruction of texts has been a main humanistic method since the purported end of the middle ages. Today’s exchange will delve into the history of philology and its basic methodological assumptions, bringing to the fore some of its colonial underpinnings, and asking digital humanists, as part of the conversation, about connections between DH and this core method in humanities research. >>
Thursday Lecture Series are open to Columbia faculty, students, and guests. Special Events are open to the public, unless otherwise noted.
“Why do you shrink and speak so faintly? Are you superstitious?”
“I am constitutionally nervous. I dislike the discussion of such subjects. I dislike it the more because--”
You believe?” --Charlotte Brontë, Villette
Throughout history, conceptions of the supernatural have permeated art, science, culture, and politics, from the divine right of kings to the practice of illusionists, from transubstantiation to witchcraft, and from the power of political myth to the technological sublime. Conceptions of the supernatural make sense of seemingly irrational forms of knowing the world and experiencing it. They manifest in material ways in the form of religious and mystical experiences, in the “placebo” effect in medicine, in eerie sounds and optical illusions, and in debates about “post-truth” and “alternative” realities.
This lecture series explores the interdisciplinary facets of the supernatural from the symbolic to the spiritual, from the metaphorical to the political: What counts as supernatural in a religious, artistic, scientific or political context? What are the processes and structures around belief in the supernatural and what are the debates around supernatural tenets in traditional or occult religions? What aesthetic or scientific technologies--from gothic narratives to spirit photography--engender illusion and a belief in magic? How and why does the supernatural become productive, political, visible, and experiential--and how does it disappear? How do we understand efforts to obstruct, confront, or even dismantle the supernatural? And what role does the supernatural play in the formation of state-sanctioned ideologies and charismatic personalities? How might conceptions of the supernatural reshape our visions of new secular futures?
How empirical are the humanities? For over a century, empiricism has almost exclusively been attributed to the sciences. The sciences search for patterns and laws, while the humanities aim at understanding unique events. The sciences try to explain the world, while the humanities aim at interpreting it. >>
Since the 1940s, invocations of "close reading" (however understood) have figured centrally in controversies over new methodological developments in literary studies: e.g., the New Criticism, structuralism, New Historicism, deconstruction, ideology critique, and, notably now, the Digital Humanities. The talk recalls some of those controversies and considers how the idea or ideal of "close reading" operates in current debates about-- and within-- the Digital Humanities. >>