Remembrance Of Things Past Research Articles

Remembrance of things past

Nonlinear sigma models on de Sitter background have proved a useful prototype for quantum gravity in summing the large logarithms which arise from loop corrections. We consider a model whose evolution is described, at leading logarithm order, by the trace of the coincident, doubly differentiated scalar propagator. An analytic approximation for this quantity on an arbitrary expansion history is applied to generalize the resummed de Sitter result to any cosmological background which has experienced primordial inflation. In addition to analytic expressions, we present explicit numerical results for the evolution in a plausible expansion history. The large scales of primordial inflation are transmitted to late times.

David in the Desert: Tradition and Redaction in the "History of David's Rise" ed. by Hannes Bezzel and Reinhard G. Kratz

Reviewed by: David in the Desert: Tradition and Redaction in the "History of David's Rise" ed. by Hannes Bezzel and Reinhard G. Kratz Leonardo Pessoa da Silva Pinto hannes bezzel and reinhard g. kratz (eds.), David in the Desert: Tradition and Redaction in the "History of David's Rise" (BZAW 514; Berlin: de Gruyter, 2021). Pp. vii + 353. $114. Edited by Hannes Bezzel and Reinhard G. Kratz, this volume is a collection of papers presented at the symposium "David in the Desert," held at the Friedrich-Schiller-Universität, Jena, in September 2018, focusing on the tradition and redaction criticism of the so-called "History of David's Rise." Written in English and German, the papers are authored both by renowned veterans in the field and by a younger generation of scholars. In the introduction to the volume (pp. 1–8), the editors explain that the idea of a powerful empire under David has been criticized by recent scholarship. The same fate happened to Leonhard Rost's proposals on the source known as the "History of David's Rise," which are now challenged by the view that these stories aim, instead, to connect the Saul and David traditions. Therefore, the papers in this book focus on the textual development of the stories between 1 Samuel 16 and 2 Samuel 1. Owing to space limitations, I can give here only the outline of the topics treated in each contribution. In "David in the Judean Desert: Beobachtungen an ausgewählten Qumrantexten" (pp. 9–34), Peter Porzig analyzes 1 Sam 16:14–23, David as a musician in Saul's court, in light of David's image as a musician and a warrior in the nonbiblical Dead Sea Scrolls. In the second essay, "Saul, David und die Entstehung der Monarchie in Israel: Neubewertung des historischen und literarischen Kontexts von 1Sam 9–2Sam 5" (pp. 35–64), Omer Sergi maintains that the traditions about Saul are not northern, as is often claimed, but are from circles in Jerusalem. Sara Kipfer's contribution, "The Land 'from Telam on the Way to Shur and on to the Land of Egypt' (1 Sam 27)" (pp. 65–102), studies the political and geographical landscape of Philistine territories, concluding that David's "bandit" activities met a vacuum of power in that region. In her essay, "All the of Israel (1 Sam 27:1): Israel's 'Boundaries' in David's wanderings" (pp. 103–26), Mahri Leonard-Fleckman discusses the dating of 1 Samuel 27 and the possibility that it belongs to a phase earlier than scholarship generally supposes. Walter Dietrich's "Der Mann, mit dem Gott war: Kompositions- und quellenkritische Überlegungen zur Darstellung des Aufstiegs Davids in den [End Page 365] Samuelbüchern" (pp. 127–44) proposes that the court narrator of the eighth or seventh century used two existing narrative cycles, one focusing on the story of the Saulides, the other on the bandit activities of David. In the sixth essay, "David and His Alter Ego in the Desert" (pp. 145–58), A. Graeme Auld explains some recent developments concerning his ideas on the "Book of Two Houses," a source at the base of the synoptic chapters in Samuel–Kings and Chronicles. Hannes Bezzel devotes his analysis in "Saul and David – Stages of Their Literary Relationship" (pp. 159–80) to the connection between a Samuel-Saul cycle and the David narrative. In his essay, "On a Redaction Technique in 1 Sam 19:18–21:1" (pp. 181–92), Ronnie Goldstein maintains that the mentions of the "Great Cistern" were added to connect the stories of David and Jonathan's farewell to Saul's prophetic frenzy in Naioth. In his contribution, "David and the Priests of Nob: Collusion or Illusion" (pp. 193–24), Jeremy M. Hutton suggests that the Nob episodes in 1 Samuel 21 and 1 Samuel 22 originally constituted two distinct traditions. Georg Hentschel's "David's Flight to the King of Gath" (pp. 225–34) focuses on the stories of David with King Achish and maintains that they reflect an early layer of stories of David as leader of an Apiru band. In "David and Achish: Remembrance of Things Past, Present, or Future?" (pp. 235–48...

Remembrance of things past

Remembrance of things past

Remembrance of things past: The consequences of recurrent hypoglycaemia in diabetes.

People with type 1 and type 2 diabetes still frequently experience hypoglycaemia, which can be severe, leading to loss of consciousness. This review will examine the cellular consequences of recurrent hypoglycaemia. This review, based on the Dorothy Hodgkin Lecture given at the Diabetes UK 2022 annual symposium by the author, will discuss our current understanding of the mechanisms by which hypoglycaemia is detected and the consequences of recurrent exposure to hypoglycaemia. Glucose-responsive cells found in the periphery as well as multiple areas of the brain are organised in a classical sensori-motor integrative network encompassing peripheral, hindbrain and hypothalamic components. The mechanism used by glucose-responsive neurons to detect hypoglycaemia parallel those of the classical glucose sensor the pancreatic ß-cell, namely in their use of glucokinase, KATP channels and AMP-activated protein kinase. Recurrent exposure to hypoglycaemia results in a series of cellular adaptations that may be designed to increase the resilience of cells to future hypoglycaemia. This review also highlights how hypoglycaemia, as an oxidative stressor, may also exacerbate chronic hyperglycaemia-induced increases in oxidative stress and inflammation, leading to damage to vulnerable brain regions. Impaired awareness of hypoglycaemia follows the adaptation of central glucose-responsive neurons to repeated hypoglycaemia and may represent a form of memory called habituation. In diabetes, recurrent hypoglycaemia may have tissue consequences as a result of a profound disruption in the cellular response to a hypoglycaemic challenge that increases vulnerability to oxidative damage.

Remembrance of Things Past (In Search of Lost Time)

Remembrance of Things Past (In Search of Lost Time) Jussi Jaakola (bio) For my father I The heartknows better The vast chaosof the universe The shock and painof losing a loved one The forgivenessof time Bittersweetmemories II The cyclicalnature of film The deathof an art form [End Page 308] Imperfect spaces increasinglyout of reach Inconsolablegrief Whereverwe may be [End Page 309] Jussi Jaakola Jussi Jaakola is a film director, writer, and poet. He is known for 60 Seconds of Solitude in Year Zero, an anthology film dedicated to preserving the freedom of thought in cinema, and is the author of Saturday Night: Poems 1999–2011 and Unconditional Love: Poems 2012–2017. His work has appeared in the Journal of Jungian Scholarly Studies, the Oxford Monitor of Forced Migration, and the poetry anthology Chorus, published by MTV Books/Simon & Schuster. Copyright © 2021 Association for Public Religion and Intellectual Life

Proust under the Covers

Abstract This essay begins as a reminiscence of its author’s early readings, including the first volume of Marcel Proust’s Remembrance of Things Past. It then reflects on Proust’s depiction of his family, his love of art, and his pessimistic views on love.

The Invalid

Abstract “The Invalid” is an autobiographical account of one American novelist’s reading Proust over the course of his life. After the initial impact of encountering Remembrance of Things Past as a young soldier in 1968 Germany, he is forced to wonder: Did Proust bring the novel to an end? Could there be an American equivalent to his novel? And why among writers is there a saying, “If you want to write like Proust, don’t write like Proust”? Searching for the key to Proust’s achievement, the author realizes that over the years he has possibly read more about Proust than he has Proust. And yet, as an invalid himself toward the end of his life, he can only conclude that the novel is inimitable.

Marcel Proust et l’imaginaire gothique

By associating the imagination of progress with its corollary, permanent innovation, one has the feeling that modernity proceeds from a break with the past, as reflected by avant-garde artists. Nevertheless, as Malraux said, Literature dwells on past works rather than on reality, and this leads us to reflect on our legacies. It is this question that this article proposes to raise in Proust’s work, through a dual approach: 1) a superficial reading suggests that in Remembrance of Things Past, the novelist admires the aristocracy whose slow disappearance he would bemoan; yet nothing is more wrong, since he is very ironic about its court mentality and its callous heart. On the other hand, Proust takes aristocracy into consideration as a group belonging to a particular territory and gives it a place in the social imaginary. Consequently, the question of identity does not arise from oneself but refers to the place where one comes from; 2) it is undeniable that RTP brings back to life something of the French identity: the village of Combray represents the provincial and traditional France, its churches are places of memory more so than places of worship—and the writer maintains a lively relationship with all of this.

Remembrance of Things Past: Marxism and the Study of Popular Music

AbstractThis article considers the role of Marxism in the history of popular music studies. Its approach combines the sociology of knowledge with a personal memoir and its argument is that in becoming a field of scholarly interest popular music studies drew from both Marxist theoretical arguments about cultural ideology in the 1950s and 1960s and from rock writers’ arguments about the role of music in shaping socialist bohemianism in the 1960s and 1970s. To take popular music seriously academically meant taking it seriously politically. Once established as an academic subject, however, popular music studies were absorbed into both established music departments and vocational, commercial music courses. Marxist ideas and ideologues were largely irrelevant to the subsequent development of popular music studies as a scholarly field.

STILL, IMAGE: EXCERPTS FROM IN REMEMBRANCE OF THINGS PAST

Born in 1943 in the Bronx, Gerard Malanga became an important figure in the art world of New York beginning in the 1960s. From underground film and music to photography to poetry, Malanga seemed to be everywhere at once over his long career. He now lives in Hudson, New York. What follows are excerpts from In Remembrance of Things Past, a memoir built of disparate vignettes and juxtaposed meditations drawn from the full range of his life and work. I have selected and arranged these excerpts to explore Malanga's thinking about the connections linking archives, memory, and the persistence of image making. Although he primarily thinks of himself as a poet, he has said that what unites his various art practices is "the language of the image." To allow this grouping to work on its own terms, I have edited these selections for technical consistency and provided an overarching title.

Walking as Practice and Prose as Path Making: How Life Writing and Journey Can Intersect

Walking as Practice and Prose as Path Making: How Life Writing and Journey Can Intersect

The (mis)remembrance of things past: mechanisms of memory storage, updating and why we misremember

Memory is a critical function of the brain; we treasure many of our memories, and it is widely believed that our past experiences make us who we are. However, decades of psychological research has revealed that we are prone to having misinformation introduced into our memories, and a recent study has suggested that many people's ‘first memories’ are not actually real, but reconstructions based upon family stories and old photographs. So, how are memories stored in the brain, and how can it be that what we remember is not necessarily what actually happened?

Navicular disease…remembrance of things past

Navicular disease…remembrance of things past

Reading Proust: Time Lost . . . but Not Wasted

Reading Proust: Time Lost . . . but Not Wasted Jean McGarry (bio) The charm of Beckett’s short (very short) book on Proust is the claim that Proust had a bad memory, a statement so loony, it’s hard not to laugh. Needless to say, Beckett has a good argument for this howler; and, of course, “memory” (bad and good) is a term in play, if not in torment, through the entire multi-volume, million-and-a-half word A la recherche du temps perdu. To a Proustian, even the title’s two English equivalents cause a ripple of disquiet, if not of quiet torment. Remembrance of Things Past, from Shakespeare’s 30th sonnet was, of course, the bright idea of Proust’s first English translator, C. K. Scott Moncrieff; the elegant phrase has not, to this Proustian’s ear, been upgraded by the more literal In Search of Lost Time, a title that has stuck, even to the re-edited Moncrieff-Kilmartin-Enright version (my favorite). Proust altered a few of his own titles, toying for a time with the not-to-be-believed Stalactites of the Past. On the other side of the divide, the author was insulted by Moncrieff’s shortened version of the first volume’s title, supplying a snappy Swann’s Way for the fussy Du Coté de Chez Swann. Proust was irked, perhaps, because of how “way” suggests something more than pathway, something closer to “tendency”—a spoiler on the first page of what was to come into focus as the most significant theme after many, many words, many scenes, and many eras, finding its full value only in the very last pages. What is a “Proustian,” anyway? Even to the ears of this most dogged of the faithful, the term sounds pompous, if not presumptuous. And, yet, may I make a case for myself? I’ve taught the six-volume English version in two back-to-back five-week summer sessions; I’ve read the million-and-half words in the two-volume Moncreiff; the three-volume [End Page 71] Moncrieff-Kilmartin, and the six-volume Moncrieff-Kilmartin-Enright, along with a handful of the now shabby paperback Gallimards, when my French was strongest. On the other hand, no Proustian worth a nibble of tea-soaked madeleine would have turned down the offer of a brand-new, Moroccan-bound Pléiade edition presented as a honeymoon gift. Why did I balk? Easy enough now to recall the moment of disquiet: did I have the cred to own such a treasure, or even enough time left on earth to penetrate the thick scrum of footnotes and variants assembled by that great Proustian Jean-Yves Tadié, editor of the Pléiade and author of the magnificent Marcel Proust: A Life, which was published by Gallimard in 1996 and weighs in at a mere 800 pages? (It’s only late in this reader’s life, I should note, that footnotes have become de rigueur. Tackling a work even longer than Proust’s, and one famous for its notes, I’ve vowed never to bypass a single bottom-ofthe-page trick by that backbiting cynic Edward Gibbon, as funny as he is wicked.) Say again? Turned down the Pléiade Proust! I must have been out of my mind. What I accepted, in exchange, was an oversize paperback, with the whole of Recherche squished into a singlet. To add insult to injury, I owned, in years to come, two of these paperbacks, and gave them both away! But, I do retain, secure on my shelves, multiple editions of the faded and brittle French paperbacks (good enough for me), and a number of the translations. (I never cottoned to the most recent team endeavor, sensing that a different translator for each volume was a fool’s errand.) As a pilgrim, I prowled the streets of Paris for the key nodes of the Proustian ambit—the école maternelle, the lycée Cordorcet, the parental and grandparental homes—and spent a sad day contemplating the place of rest, where the family Proust is interred under a black granite slab. (Note to those who care: a chrysanthemum spray, Odette’s flower, was...

Trans-architecture

Starting from the intense experience of the gay club, this paper asks whether that experience or event can be acknowledged by architectural theory. Via a reading of Judith Butler’s Gender Trouble and Jacques Derrida’s Before the Law, it posits that the transing of gender can be a clue as to the transing of architecture away from essentialising ontologies. It then uses Deleuze and Guattari’s idea of an assemblage to show how this can be done, making reference to the assemblage of the gay seduction scene in Proust’s Remembrance of Things Past and the image of the interplay of orchid and wasp that is inspired by it. The paper concludes by showing how this ontology relates to a specific instance of transing architecture in the gay and SM clubs of Vauxhall, South London.

Ethics/Reading/Sex: Toward a New Historical Reading Practice?

Ethics/Reading/Sex:Toward a New Historical Reading Practice? Debjani Bhattacharyya (bio) While I am tempted to begin with the book's provocative title and talk about the lips and the grave, the book's subtitle, "A Queer Feminist on the Ethics of Sex," will instead be the focus of my response. I will begin by trying to understand what this ethics is. This ethics of sex in Lynne Huffer's text has two aspects that I would like to highlight in this response. First, I elaborate on Huffer's ethics of sex as a practice of reading, and, second, I show how such a practice is one of spatializing her ethical concerns to uncover a fissured ground upon which queer-feminist politics and a certain practice of history both come alive. This practice of ethical reading is, in Huffer's evocative phrase, "apocryphal" (Huffer 2013, 55). To elucidate this point, let us turn to her reading of Collete's recovery of the lesbian in The Pure and the Impure ([1941] 2000), which in turn is a lesbian reading of Marcel Proust's The Remembrance of things Past ([1913] 1934). In Huffer's words, an ethical reading is not performed by showing the absence of the lesbian in Proust, but is instead "a kind of reading where the figure of lesbianism functions as a cipher for the multiple gaps, displacements, and silences at work in … the text[s], and by extension in queer theory" (Huffer 2013, 134). Huffer's reading of these two texts gives us what she calls the space of Albertine-Gomorrah as the site of an "ungraspable otherness," as something "that literally does not exist" (140; emphasis added). Throughout the book, she practices this apocryphal reading of law, literary texts, films, biblical narratives, the queer literature on Irigaray, and the feminist readings of Foucault. What such a reading reveals for us is not how to merely reconstruct the gaps in language, thought, discourse and our political narratives, but instead how to begin thinking from the space of the gap. This thinking-through-reading, which is enacted from the site of forgetting, reveals that not only has the site been forgotten, but also that the forgetting of the site has also been forgotten.1 Are the Lips a Grave? is an impassioned reading that seeks to excavate silence as silence, while revealing the forgetting of queerness, of harm, of betrayal that [End Page 193] often organizes our ethical and political endeavors. This apocryphal reading reveals the fissured ground from which—in an extension of the concerns of Huffer's previous book Mad for Foucault: Rethinking the Foundations of Queer Theory (2010)—she simultaneously shows what a project of rethinking the foundations of queer theory might look like. For instance, in this earlier work, she approaches French philosopher Michel Foucault's writings on sexuality primarily (and unconventionally) from the lens of The History of Madness, along with his interviews and unpublished material in order to move away from an identitarian reading of Foucualt's work on sexuality and recover an ethic of living and the transformative power of eros. Such a practice of ethics is a double-handed reading, she tells us in Are the Lips a Grave? It is a reading that occurs in a twofold register: the first element is an epistemological task and constitutes reading what has remained unread. The second is ethical, which is enacted by revealing those very structures and processes that produced the forgetting of that which was forgotten. The erotic ethics that Huffer posits radically departs from contemporary eros-as-bios formulation,2 and eros becomes, in her words, "the unintelligible form of fading unreason, [which] can only reemerge, in the historical present as an atemporal rupture—as the lightning-quick flash of a 'mad' mode of knowing" (2013, 12). Within the space of this "mad" mode of knowing/reading, we find the site at which the ethical crux of the book is located. For Huffer shows us, through her queer reading of Luce Irigaray and feminist recovering of Foucault, that an "erotic ethics of the other … links the act of loving to knowing" (Huffer 2013, 45). Through this act of loving...

Remembrance of things past: non-equilibrium effects and the evolution of critical fluctuations near the QCD critical point

We report on recent progress in the study of the evolution of non-Gaussian cumulants of critical fluctuations. We explore the implications of non-equilibrium effects on the search for the QCD critical point.

Remembrance of things past: The cultural context and the rise and fall in the popularity of photographer David Hamilton

AbstractFor 10 years, from the late 1960s, the France-based British photographer David Hamilton gained widespread public acclaim. His work appeared ubiquitous in popular culture, from photo shoots for Vogue to the publicity photography for the Nina Ricci perfume L’Air du Temps. His books, featuring soft focus imagery of young women in idyllic summer settings devoid of the symbols of modernity, became bestsellers in many countries, bought in their hundreds of thousands, and captured a romantic and escapist aesthetic of the time that influenced cultural products from advertising to fashion. This article examines his work and its public reception to explain both its initial phenomenal popularity and subsequent disregard. It is argued here that his photography provides insight into the cultural Zeitgeist of that early period and, by charting its reception, changing sociocultural sensibilities can be observed.

Rereading as a Mechanism of Defamiliarization in Proust

One of the enigmas of Marcel Proust's great novel is the unusual type of engagement it necessitates. It is impossible to read without frequently referring back to earlier portions of the text. Hypotactic sentences and unanticipated developments not only trigger reflection; they sometimes also prompt us to physically revisit pages we have already turned. While many Proust scholars have commented on this perplexing quality of the work and theorists of rereading have offered partial accounts of it, no one has explained for what purpose A la recherche du temps perdu (translated as In Search of Lost Time or Remembrance of Things Past) cannot be read without also being reread. The answer to this question illuminates a new facet of Proust's aesthetic philosophy, namely, his vision of what literature offers that nonliterary texts cannot. As my title suggests, it is a notable variant of the effect that Victor Shklovsky called defamiliarization. Perhaps what is most interesting about this reward in Proust is that readers must restructure their everyday interpretive habits to experience it. The sensation of renewed vision is available only to those who, through both careful reading and rereading, manage to overcome common cognitive biases or patterns of error that most people make when processing information. In this respect, the value of rereading the Recherche extends beyond Proust and even beyond literature, for ultimately the question at hand is whether literature can change our interpretive habits. My conclusion is that it can, perhaps even in ways that expository and instructive texts cannot.

Herbé, Author of "Remembrance of Things Past"

While analyzing the book "La nuit sera blanche: Barthes, 'La Chambre claire,' le cinéma" by Jean Narboni, the author focused on the question of photography in Roland Barthes' oeuvre, especially in his late or even never completed works. He also writes about Barthes' planned seminar on photographs of prototypes of the Proustian figures.