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FROM THE RHETORIC OF BLAME TO THE INTERCULTURAL DIALOGUE (WILHELM HALBFASS'S REPLY TO EDWARD SAID'S CRITIQUE OF ORIENTALISM) (Od retoriky obvinovania k medzikulturnemu dialogu (Odpoved Wilhelma Halbfassa na kritiku orientalizmu Edwarda W. Saida))

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Gafrik R.
World Literature Studies
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2010
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vol. 2 (19)
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issue 1
74-80
EN
The paper focuses on the response of distinguished German indologist Wilhelm Halbfass to Edward Said's highly acclaimed but controversial book Orientalism (1979). Halbfass himself is the author of a path-breaking study titled Indien und Europa (1981)/India and Europe (1988), which explores the intercultural encounter of India and Europe, from pre-Alexandrian antiquity until the present. He relied on the German hermeneutical tradition represented by the work of Martin Heidegger and especially Hans-Georg Gadamer who had re-evaluated the notion of prejudice. Said and Halbfass represent two opposing interpretations of colonial intellectual history: the one stressing the violence of colonial intervention and at the other representing the hermeneutic conception of an authentic intercultural encounter. For Said, the systematic employment of Western power-knowledge obscured the human truth of the Orient. For Halbfass, in contrast, the structure of ‘power-knowledge' does not prevent a fruitful and meaningful encounter. Said's work has been reviewed and critiqued by many, including prominent orientalists, who are the target of the indictment. However, Halbfass's work and his reply to the Saidian critique of Oriental studies offer more than that. It proposes a constructive alternative to the discourse about non-Western cultures: a discourse with them.
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ON READING AND AESTHETICS OF DIGITAL LITERATURE (PROBLEM OF DISORIENTATION, AND LACK OF COHERENCE AND CLOSURE) (K citaniu a estetike digitalnej literatury. Problem dezorientácie, nedostatku koherencie a nezavrsenosti)

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Gafrik R.
Slovak Review. A Review of World Literature Research
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2008
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vol. 17
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issue 2
84-89
EN
Digital literature is either praised as the fulfillment of the post-structuralistic literary theory and thus representing an interesting and dynamic new form of art or it is seen as an experiment which is destined to failure because it spoils the reader's pleasure. The paper summarizes some current experimental studies in reader response to print and digital literature. Disorientation and the lack of coherence and closure seem to be the main causes for the reader's unease. The author of the paper argues that the phenomenological description of postmodern aesthetic experience can be applied to the experience of reading digital literature. The aesthetics of digital literature is thus characterized by an experience of a series of 'larval' or undeveloped aesthetic objects.
3
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THE NOTION OF WORLD LITERATURE AND THE DEFINITION OF LITERATURE IN WESTERN AND INDIAN LITERARY STUDIES

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Gafrik R.
World Literature Studies
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2009
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vol. 1(18)
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issue 1
28-42
EN
World literature is one of the key concepts of comparative literature. The famous German writer J.W. Goethe used the term to describe the growing availability of texts from other nations. The additive and the selective notion of world literature have later gained common acceptance among literary scholars. The Slovak theorist Dionyz Durisin developed his own historiographical notion of world literature which finally led him to abandon the traditional comparatistics altogether. The present paper is an attempt at situating the notion of literature underlying Durisin's notion of world literature in the discourse about literature in the West and in India. Comparative poetics, which is the best known among Western comparativists through the work of Earl Miner, pointed out the existence of literary critical traditions outside the Western world. The Sanskrit tradition, which also developed a poetics belonging to this category, includes a rich theoretical discourse on the nature of literature. Durisin based his theory of inter-literariness on Veselovsky's historical poetics combined with structuralism. His theory, which claims to offer a theoretical background for writing a history of world literature, tries to understand literature through history. Sanskrit poetics, however, sees the value of a literary text predominantly in its ability to offer an opportunity for the enjoyment of 'rasa'. The experience of 'rasa' is a gustation of permanent human emotional states and is not bound to interpretational changes due to the different historical situation. The structuralist approach, not to mention its limitations as perceived by Western literary scholars, proves to be totally inadequate in case of non-Western literatures. It follows then, that although the theory of inter-literariness tries to overcome the Euro-centrism of the earlier literary studies by its openness to literatures of the non-Western world, its theoretical basis remains euro-centric. The existence of affective-expressive poetics represents a challenge to the theory of inter-literariness.
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