Comparative Literature

The psychological developmental conditions that shape the aesthetic experience of the cute and the uncanny are so thoroughly embedded in the modern-and postmodern-experience that they easily escape the attention of the contemporary Shakespeare reader. New Historicism has the virtue of reinstating the political context of the plays, but the vice of covering up the mechanics of both historical and contemporary psychology. Writing at the threshold of modernity, Shakespeare was able to reflect on the psychological reality that will shape both branches of modern philosophy, its ethics and aesthetics, and thus represents an inexhaustible source of knowledge about contemporary experience. In reference to Winnicott's concept of the transitional object, this paper reflects on the formation of modern values at the very border between the self and the world, especially between the self and society. Is the alleged narcissism of modern art internal or external? Do we like to be "like" in order to appear "good" or because we lack the courage and the imagination to develop unique internal identities that would put us in the circulation systems of the modern world? Conformism or Biblical virtue? An Angelo or a Vincentio? Shakespeare's 24096_JEMCS_16.3_TX.indd 60 7/5/16 4:07 PM

Dr. Viola Timm Tel.: 0176/ 30 35 48 02 Danckelmannstraße 36 E-Mail: timmviola@gmail.com 14059 Berlin PROJEKTSKIZZE Rogier van der Weydens berühmten Triptych der Sieben Sakramente (ca. 1450, Antwerpen) integriert im Mittelpunkt der Komposition die Kreuzigung als Trauerszene. Diese Interpretation des heiligen Ritus erhebt einerseits die Trauer zum Hauptsakrament der religiösen Architektur, Kunst-und Lebenspraxis. Andererseits werden die Praxis und Performance der Sakramente als Trauerprozesse gedeutet. Die literarische Gattung und Übung des Trauerspiels und die damit verbundene allegorische Exegese machen die den visuellen entsprechenden sprachlichen Mitteln der Gestaltung der Trauer aus. Auf dem Boden der kulturellen und textuellen Materialität des Trauerprozesses ergibt sich eine Methode der interdisziplinären Arbeit, die eine Lektüre von heiligen Paradigmen in säkularen und profanen Texten, Bildern, politischen und administrativen Dokumenten und anderen Medienprodukten ermöglicht. Der Verkehr und die Übertragung zwischen verschiedenen Medien, Sprachen, Ausdrucksmitteln und sogar Signaturen wird durch die in der sakramentalen Organization des Lebens formierten Relais der Trauer gesteuert. Von der Buße des knienden Claudius in Shakespeares Hamlet bis zur psychosomatischen Gestaltung vom klinischen Nervenzusammenbruch lässt sich die kulturelle Praxis und ihre Dokumentation in Bildern und Texten in den heiligen Rahmen des Sakraments spiegeln. Die Forschungsschwerpunkte meiner Arbeit liegen im Bereich der Literatur und Gestaltung der Moderne, wobei der Begriff der Neuzeit von der Ansicht der Gegenwart ebenso Dr. Viola Timm Tel.: 0176/ 30 35 48 02 Danckelmannstraße 36 E-Mail: timmviola@gmail.com 14059 Berlin zentral ist wie die Untersuchung der Moderne aus der Sicht der älteren Traditionen der heiligen Texte und Bilder. Dabei stehen Fragen der ethischen und der ästhetischen Gestaltung des Kreatürlichen, des Menschlichen und des Göttlichen im Zentrum der Forschungsarbeit. Die beschlossenen Studien befassen sich mit den Formen und Techniken medialer Selbstreflexivität als Trauerprozess. Bezogen auf die Kulturästhetik der modernen Schrift behandelt die Dissertation das Oeuvre Shakespeares im Kontext der Übertragungskultur der kontinentaleuropäischen Moderne und der amerikanischen technologiebezogenen Diskussion. Sie vertritt die These, dass die Übersetzungsarbeit einem Trauerprozess entspricht. Die These wurde auf Grund einer Untersuchung von Walter Benjamins Schriften erbaut. Wo Benjamins Überlegungen über die Aufgabe des Übersetzers einen Stillstand in der Idee der Unübersetzbarkeit erreichen, bietet die jahrhundertelange Geschichte und lebendige Tradition der Shakespeare Übertragung in Deutschland eine enorme Fallstudie von Benjamins These, dass die Heilige Schrift das Ziel aller Übersetzungsarbeit sei. Zwischen dem unerreichbaren Ziel und dem Ursprung liegt die Religionspraxis, die Leben, Raum und Kunst organisiert. Für das Projekt "Text-und Religionskulturen" würde ich meine Lektüre der Shakespeare Übertragung im deutschsprachigen Raum (1700-) als die technische Zerlegung eines Wissenskorpus im Dienst der sakralen kulturellen Praxis einsetzen. Durch Mitarbeit mit Kunsthistorikern werde ich eine Lesart entwickeln, die sakrale Praktiken wie die Sieben Sakramente als Basis der Lektüre von Bild und Text einrichtet. Die praktische Ausführung dieses Programms beginnt mit der Analyse der Shakespeareschen Ausstattung der menschlichen Figur mit technischer Virtuosität zwischen Kreatur und Heiligem Geist. In der Geschichte der visuellen Ausstattung beobachtet man eine parallele Entwicklung. Die Vorliebe des Manierismus für widernatürliches Licht, wie in Tintorettos Interpretation der pericopae adulterae (ca. 1550, Rom) richtet sich auf die Figur nicht von Christus, sondern der Sünderin, die im Mittelpunkt der verdrehten Szene als Hauptobjekt des technischen Wissens steht.

PROJEKTSKIZZE Rogier van der Weydens berühmten Triptych der Sieben Sakramente (ca. 1450, Antwerpen) integriert im Mittelpunkt der Komposition die Kreuzigung als Trauerszene. Diese Interpretation des heiligen Ritus erhebt einerseits die Trauer zum Hauptsakrament der religiösen Architektur, Kunst-und Lebenspraxis. Andererseits werden die Praxis und Performance der Sakramente als Trauerprozesse gedeutet. Die literarische Gattung und Übung des Trauerspiels und die damit verbundene allegorische Exegese machen die den visuellen entsprechenden sprachlichen Mitteln der Gestaltung der Trauer aus. Auf dem Boden der kulturellen und textuellen Materialität des Trauerprozesses ergibt sich eine Methode der interdisziplinären Arbeit, die eine Lektüre von heiligen Paradigmen in säkularen und profanen Texten, Bildern, politischen und administrativen Dokumenten und anderen Medienprodukten ermöglicht. Der Verkehr und die Übertragung zwischen verschiedenen Medien, Sprachen, Ausdrucksmitteln und sogar Signaturen wird durch die in der sakramentalen Organization des Lebens formierten Relais der Trauer gesteuert. Von der Buße des knienden Claudius in Shakespeares Hamlet bis zur psycho-somatischen Gestaltung vom klinischen Nervenzusammenbruch lässt sich die kulturelle Praxis und ihre Dokumentation in Bildern und Texten in den heiligen Rahmen des Sakraments spiegeln. Die Forschungsschwerpunkte meiner Arbeit liegen im Bereich der Literatur und Gestaltung der Moderne, wobei der Begriff der Neuzeit von der Ansicht der Gegenwart ebenso

The psychological developmental conditions that shape the aesthetic experience of the cute and the uncanny are so thoroughly embedded in the modern-and postmodern-experience that they easily escape the attention of the contemporary Shakespeare reader. New Historicism has the virtue of reinstating the political context of the plays, but the vice of covering up the mechanics of both historical and contemporary psychology. Writing at the threshold of modernity, Shakespeare was able to reflect on the psychological reality that will shape both branches of modern philosophy, its ethics and aesthetics, and thus represents an inexhaustible source of knowledge about contemporary experience. In reference to Winnicott's concept of the transitional object, this paper reflects on the formation of modern values at the very border between the self and the world, especially between the self and society. Is the alleged narcissism of modern art internal or external? Do we like to be "like" in order to appear "good" or because we lack the courage and the imagination to develop unique internal identities that would put us in the circulation systems of the modern world? Conformism or Biblical virtue? An Angelo or a Vincentio? Shakespeare's 24096_JEMCS_16.3_TX.indd 60 7/5/16 4:07 PM

At the margins of modern medical practice, pushing the very limits of science, and indefatigably rendering the precincts of public discourse, still functional remnants of Christian civilization continue to provide care for the hopeless, perform healing sacraments for the incurable, and curate objects of votive devotion for the suffering and needy. These public services go largely unaccounted for, though they secure an ordered world, structure perception, and serve as ontological anchors. Lost in the vague, scientifically unrarified notions of spirituality that brace a general, undifferentiated worldwide metaphysical experience and disregard immense cultural, functional, geographic and performative distinctness, Catholic sacramental practices aimed at alleviating suffering and promoting healthy lifestyles are receiving only marginal mention in scientific literature,1 despite the fact that they make up daily reality in large parts of contemporary Europe and Latin America. Writing this editorial from the Northeast of Brazil, where traditional religious practice has sustained generations through the calamities of severe droughts, slavery, extreme poverty, high child mortality, failed political orders, and a harsh global economic reality, it is difficult to underestimate the power of sacramental experience to sustain a cultural identity and in turn a healthy lifestyle. Distinct traditional cultures are key factors in the dissemination of health promotional material. This issue of the Brazilian Journal of Health Promotion is devoted to the development of theoretical paradigms that can support research at the intersection between health promotion and religious practice as an expression of cultural identity. We are especially interested in models of collaboration between religious, cultural, and health institutions aimed at the design and research of physical and virtual public spaces that are marked and structured by notions of health, disease, and individual anatomical representations. The operative concept of care refers to " pastoral care of the sick, " originally a Catholic notion that has remained historically relevant to health promotion not only in the Northeast of Brazil, but worldwide where Christian civilization has left traces. Until the emergence of national health care in the late nineteenth century, it was largely the order of the Franciscan friars that was charged with promoting healthy lives in the region. The Catholic design of health promotion implemented three procedural reality principles still actively structuring the majority of public cultural venues: the psychological reality of the transference to the person in one's charge (caritas); the performance of religious sacraments such as the anointment of the sick, ex voto devotionals, or various pageants; and the physical object representing either the symptom or the instrument of medical or divine intervention.

Benjamin devoted his corpus to the work of mourning the damages inflicted by the process of secularization. His work is a beautiful love letter to the dead. Can the process of historical secularization, however, be reversed without causing further damages and can we imagine a future where we begin to rethink and re-categorize the knowledge we gained in the era and process of secularization by re-framing it in a religious context?

This paper contemplates the changes in sexuality that were required or introduced by the new political organization of the world wars by examining the transmission of cultural material such as Shakespeare's "Hamlet" in different languages, traditions, and media formats.

The most stunning element of Shakespeare's "Romeo and Juliet" is the fact that the centerpiece and saving grace of a plot driven by a grisly engine of death and sexual violence is the sanctity of marriage. The Freudian concept of "work" and the Heideggerian concept of "enframing," which refers to the phenomenological horizon of presence (Wesen) and being (reality), illuminate a rich analysis of both, the work of dramatic poetry and the work of marriage. The object of enframing is the seminal tragedy of the play Shakespeare wrote in the final decade of the Cinquecento in London, which he based on an imported Italian tale of an ill-starred vendetta. The "enframing" linguistic horizon of the tragic spectacle of star-crossed love, is the Divine Comedy of the Book of Revelations, which concludes the cyclical Biblical narrative with the Wedding Feast of the Lamb.

This is a sketch for a larger research project. I hope someone will do it, since I was denied funds and a platform. The most stunning element of Shakespeare's "Romeo and Juliet" is the fact that the centerpiece and saving grace of a plot driven by a grisly engine of death and sexual violence is the sanctity of marriage. The Freudian concept of "work" and the Heideggerian concept of "enframing," which refers to the phenomenological horizon of presence (Wesen) and being (reality), illuminate a rich analysis of both, the work of dramatic poetry and the work of marriage. The object of enframing is the seminal tragedy of the play Shakespeare wrote in the final decade of the Cinquecento in London, which he based on an imported Italian tale of an ill-starred vendetta. The "enframing" linguistic horizon of the tragic spectacle of star-crossed love, is the Divine Comedy of the Book of Revelations, which concludes the cyclical Biblical narrative with the Wedding Feast of the Lamb. Coming from a public health background recently I also consider "tragedy" in terms of its use of ex-votos. The pinax or votive tablets of ancient Greece were often used to drape and dress the stage of tragic sacrifice. As a public sacrifice of individual moral and familial deviation tragedy is harmful to public health. Ex votos are traditionally delivered as thanksgiving for healing, that is, as tokens of conformity and testaments of aberration from the health norms of the public. (Greek votive tablet, 5C BC)

Project sketch on Ethical and Aesthetic Considerations for the Transition from National to Global Health:
As developed countries prepare to meet the legislative and executive needs of health care distribution in the vastly more populous underdeveloped world, a brief self-reflexive sojourn with more recent advances in continental thought can prove indispensable. Two poorly examined complementary concepts have become the structural foundation of public health design: immediacy and instrumentality. The chimera of tracking lived body experience and the false opposition between cultural indigeneity and medical instrumentality are two common logical impasses that hamper contemporary health promotional and medical discourses alike. Global health and the scientific-technological complex that supports it need to be understood as long-term processes, not as means to scientifically predictable outcomes. The discourses contributing to the formation of global health as a new interdisciplinary science, a governing structure, and a culturally contingent chronology have historic specificity and media genealogy that remain to be defined, archived, and taken into consideration both structurally and pragmatically. A new discipline that encourages psychological, psychosomatic, and psychoanalytic research into the instrumental genealogy of medical knowledge, not mere history of medicine, could yield better guidelines for public health policy design. If we don't understand the technical aspects of the past history of health care, how can we hope to map an intelligent future?

The mass practice of ex-voto devotionals in the Northeast of Brazil poses a puzzle and a challenge to medical practice and health promotion. The very existence of ancient religious healing rituals on such a scale may appear anomalous and anachronistic, but the history and psychoanalysis of the practice reveals it to be a valuable source of reflection and knowledge about our relationship to instrumentality in medical practice, art, and communication media. The three main branches of health science today are medicine proper, nursing, and sociology, where the latter two disciplines often find their very purpose and action in dubious arguments against the instrumentality of the first. Even when sociologists promote the massification of medicine, especially in epidemiology, this valorization of instrumentality is based on an uncritical assumption of its ubiquity as a master discourse, not on an understanding of its existence and communicative participation in a larger pool of discursive truth producers. The Frankfurt school for social research catalogued the main categories of a thorough critique of the modern state, which provided the context for the development of mass medical, sociological, and health promotional practices. If health promotion is to accomplish the lofty goals it sets, namely to improve the human condition by providing equal access to information pertaining to the optimization of the physiological, anatomical, and psychological health of every individual, it must develop self-reflexive habits that allow for routine critique and re-evaluation of its philosophical base and basic political assumptions. Ex-voto practices still largely affect not economically depressed areas, but areas that, for yet unexamined reasons, only partially assimilated the enlightenment project that birthed the modern state in their ethical code. The challenges posed by this practice present a valuable case for self-examination in the health sciences, precisely because the individual engaging in this practice remains strangely resistant to all processes of massification and instrumentalization. A more traditional research constituent of the debates surrounding public health today identifies the discrepancy between mass medicine and individual needs as a major predicament of policymaking. The critique is rooted in phenomenological research, which has itself undergone massive revisions and overt rejections in the past century. Yet the conviction that the current medical system is ill equipped to provide individual service and is especially deficient in prevention is fairly universal, regardless of the analytical methods used. The rise of public institutions that promote healthy living is both a consequence and a silent practical critique of the failure of contemporary secular bureaucracies to handle the health demands of the population. Health care in the Untied States, for example, has proved the Achilles' heel of the government and is threatening to bring its other vital functions to a halt. The question for health promoters is how far can they go advancing a medically defined welfare before they jeopardize the function of the government. Contemporary British studies in health promotion have been especially galling in their critique of governmental intervention in all matters of health. The lack of measures to regulate national health policies, especially failed and failing ones, is the object of sharp criticism, such as T. Greenhalgh's study (Greenhalgh e cie on e-health, Martin Mckee

At the margins of modern medical practice, pushing the very limits of science, and indefatigably rendering the precincts of public discourse, still functional remnants of Christian civilization continue to provide care for the hopeless, perform healing sacraments for the incurable, and curate objects of votive devotion for the suffering and needy. These public services go largely unaccounted for, though they secure an ordered world, structure perception, and serve as ontological anchors. Lost in the vague, scientifically unrarified notions of spirituality that brace a general, undifferentiated worldwide metaphysical experience and disregard immense cultural, functional, geographic and performative distinctness, Catholic sacramental practices aimed at alleviating suffering and promoting healthy lifestyles are receiving only marginal mention in scientific literature (1) , despite the fact that they make up daily reality in large parts of contemporary Europe and Latin America. Writing this editorial from the Northeast of Brazil, where traditional religious practice has sustained generations through the calamities of severe droughts, slavery, extreme poverty, high child mortality, failed political orders, and a harsh global economic reality, it is difficult to underestimate the power of sacramental experience to sustain a cultural identity. 6. Heidegger M. Sein und Zeit. 16 th ed. Tübinguen: Max Niemeyer; 1986. 7. Heidegger M. The question concerning technology. In: The question concerning technology and other essays.