Europe

"The Ruins of Empire and the Contradictions of Restoration: Barbauld, Byron, Hemans"

This essay explores how Regency ruin culture developed at once as the apogee and the ambivalently repressive (and repressed) symptom of British imperialism, articulating the nuances of “Britain’s role in determining the trajectory of the Napoleonic imperial project at moments unstably situated between triumph and catastrophe, commercial and military pre-eminence and social crisis.” Working through Walter Benjamin's comments on ruination in The Arcades Project, Keach marks out how the difference between a “canonical” and “critical” ruin culture depends on gestures of delayed fascination tempered by an “awakening” that throws the ruin into sudden critical knowledge. For Keach, the ruin is indelibly coupled to restoration, thus producing a double movement of destruction and reconstruction that not only operates separately, but is intrinsic to the ideology of the ruin. As fragment, the ruin figures as a remainder of other cultures newly “acquired” and transmuted into the mournful excesses that haunt their reinstallment in pre- and post-Waterloo Britain. Even more, it either constitutes a celebratory surplus that hints at renovation or offers itself as unyielding matter—the debris of political and social violence.
January 2012

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"Mary Wollstonecraft’s Perpetual Disaster"

This essay reads the moments in the Letters Written During a Short Residence in Sweden, Norway, and Denmark (1796) in which Mary Wollstonecraft imagines future disasters and grieves for losses yet to come. Taking his cue from William Godwin's comment that her prejudices suffered a "vehement concussion" from the events of the French Revolution, Juengel argues that these moments of disastrous affect register a traumatic apprehension she cannot otherwise articulate - not even in her Historical and Moral View of the Origins and Progress of the French Revolution (1794). Devastated by a wounding realization of revolutionary hope, Wollstonecraft is "[h]aunted by what was to have been the future," and weaves "the time of revolutionary politics with what we might call 'species time,' resulting in forms of untimeliness that figure as disaster without end." Her sense of this disaster, so threatening to the value of individual lives, is attuned to the discovery of a planetary "deep time" that took place in the decades before and after the 1790s and to the prospect, articulated two years later by Malthus, of an ongoing "disaster of sensation and feeling that paradoxically moves the species toward life rather than death." Yet all these untimely reflections may enable her to avoid confronting the disasters of the present, such as the consequences of the fire that destroyed large portions of Copenhagen just before her arrival there; the thought of disaster, she suggests, would relieve her from the task of treading on "live ashes," on ills not yet reduced to scenes in fancy. Ultimately, Juengel argues, these movements of disastrous thought may all speak of what Reinhardt Koselleck describes as the radical temporalization of revolutionary time, a temporalization to which Wollstonecraft ultimately responds with a generous passivity, with a more-than-Kantian hospitality to disaster itself.
January 2012

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