Papers by Constanze Guthenke
Philology and Responsibility: The <i>Weisse Rose</i> Pamphlets and Classical Quotations
Oxford German Studies, Jan 2, 2023
Dover and Greek Drama
Bloomsbury Academic eBooks, 2023
Placing Modern Greece: The Dynamics of Romantic Hellenism, 1770-1840
Introduction: Realizing the Ideal 1. The Form of Greek Landscape 2. 'I love it all around, th... more Introduction: Realizing the Ideal 1. The Form of Greek Landscape 2. 'I love it all around, this land of Greece. It has the colour of my heart': The Greek Landscape of the German Soul before 1821 3. Nature in Arms: German Philhellenism, its Literature, and the Greek War of Independence 4. The Ambivalence of Nature: Poetry for the Greek State 5. Between Idyll and Abyss: The Greek Land, As Seen from the Ionian Islands Epilogue
Feeling and Classical Philology: Knowing Antiquity in German Scholarship, 1770–1920
Editing the Nation: Classical Scholarship in Greece, c.1930
Oxford University Press eBooks, Jun 23, 2010
Philology’s Roommate: Hermeneutics, Antiquity, and the Seminar
Classical Philology and Theology, 2020
Comment on The Veiled God: Friedrich Schleiermacher’s Theology of Finitude, by Ruth Jackson Ravenscroft, Leiden, Brill, 2019
History of European Ideas, 2022
In her thoughtful and careful monograph about Friedrich Schleiermacher’s early ethical thinking o... more In her thoughtful and careful monograph about Friedrich Schleiermacher’s early ethical thinking on theology and experimentation with literary form, Ruth Jackson Ravenscroft quotes, in a footnote, from a letter Schleiermacher wrote to his confidante Eleonore Grunow in August 1802. Apropos his recently published Soliloquies [Monologen], a series of reflections on knowledge, the self, and self-knowledge, written by an ‘I’ addressed to a ‘You’, he comments: ‘It is, indeed, a miserable thing when a book is merely taken in by the understanding, in which case, generally speaking, there is not much to be said either about the reader or about the book’ (157 n. 33), and he goes on to plead that complete understanding should include the imagination (Phantasie). In the period around 1800, Schleiermacher’s insistent engagement with questions of knowledge and understanding emerge in his thought as both a theological and a philological challenge, unsurprising for this moment in time when those areas touched and overlapped at many points. Thus, in my response I will approach Jackson Ravenscroft’s excellent study with my own imagination, or Phantasie, which is that of a reader interested in the disciplinary history of philology and the literary forms that philological thinking of the time engendered. In Schleiermacher’s letter to Eleonore Grunow, he couches his opinion that understanding and imagination go together in a wish that she persuade her husband to understand the text of the Soliloquies in just such a way: a hint how acutely aware Schleiermacher is of the fact that reading and understanding are always and fundamentally relational. More than that, they are interpersonal and communal, since they point beyond the intimate relationship between a text and a single reader. That Schleiermacher was, in addition, unhappily in love with Eleonore Grunow renders this constellation of understanding as promising as it renders it painful, and it lays bare how closely related knowledge and its failure were – and are. The Schleiermacher who is of interest to her book is the young, experimental thinker, stretched between a professional pastoral career and the ambition to explore the critical theological, philosophical, and literary impulses of his education and his multiple social environments. It is not yet the Schleiermacher who is, eventually, appointed as professor of theology at the newly founded Friedrich Wilhelm University in Berlin in 1810, and who will also become a significant leading administrator in the developing institutional structures of academic theology, philosophy, and philology. Philology and Theology are closely intertwined, in an often-underplayed sibling relationship that has particular traction in this phase of institutionalisation, the rise of disciplines, and the professionalisation of the scholar. In the post-Reformation academic world, the Protestant textual imperative of sola scriptura was operating in a relationship of give and take with biblical and philological text criticism already, releasing a radical potential for changing and dismantling texts and for viewing
‘The Alexandrian scholar poets are our ancestors’: ancient scholarship and modern self-perception
Bulletin of the Institute of Classical Studies, 2021
Oxford German Studies, 2018
This article reads Kleist’s narrative dialogue essay ‘Über das Marionettentheater’ (1810) as a te... more This article reads Kleist’s narrative dialogue essay ‘Über das Marionettentheater’ (1810) as a text that is instructive for scholars examining the culture of classical education and the disciplines of knowing, interpreting and reading around 1800. This means mobilizing Kleist as a disruptive guide to emblematic tropes of disciplinary enquiry and pedagogy, especially those glossed on the Platonic desire for knowledge. What Földényi called a drama of ‘disturbed erotics’ is thus also a drama of ‘disturbed philology’. It is, at the same time, a reminder that the structures of artistic and literary classicism around 1800 are closely bound up with the structures of classical knowledge and its increasingly professionalized practices, especially in light of their emphasis on teaching, understanding and ‘Bildung’.
Hyperinclusivity, Hypercanonicity, and the Future of the Field
Oxford Scholarship Online, 2018
The canon has long served as a means of controlling the information that the professional classic... more The canon has long served as a means of controlling the information that the professional classicist, who is facing a vast field of potentially relevant material, can be expected to possess. But recent developments (e.g. the rise of reception studies, a broadened definition of the ancient Mediterranean, comparative antiquities) have put pressure on this strategy. In this chapter we consider the limitations of two possible responses to such a situation—what Sheldon Pollock has called ‘hypercanonicity’, a doubling down on the canon, and ‘hyperinclusivity’, an attempt to encompass everything—before advocating what we call the ‘open field’, an embrace of the many different and singular configurations of knowledge that are coming to define the classicist in the twenty-first century.
Chaniotis, A., ed., Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World (Stuttgart: Franz Steiner Verlag, 2012); and Sanders, E. and M. Johncock, eds, Emotion and Persuasion in Classical Antiquity (Stuttgart: Franz Steiner Verlag, 2016)
Emotions: History, Culture, Society, 2017
Das Erkennen des Einzelnen. August Boeckhs Symphilologie
Symphilologie, 2016
Emotion und Empathie in der Interpretationspraxis der Klassischen Philologie um 1900
Theorien, Methoden und Praktiken des Interpretierens
The Middle Voice: German Classical Scholarship and the Greek Tragic Chorus
Choruses, Ancient and Modern, 2013
The History of Modern Classical Scholarship (Since 1750)
Oxford Bibliographies Online Datasets
‘Do not awaken love until it is ready’. George Seferis' Asma Asmaton and the translation of intimacy
Perspectives on the Song of Songs / Perspektiven der Hoheliedauslegung
From the Harpy Tomb to the Wonders of Ephesus: British Archaeologists in the Ottoman Empire 1840-1880by Debbie Challis
Romanticism
The Homer Encyclopedia, 2011
Sic Semper Tyrannis
Arion, 2014
Wyke’s book, broadly chronological from the late nineteenth to the early twenty-first century, fo... more Wyke’s book, broadly chronological from the late nineteenth to the early twenty-first century, follows two main lines, those of education (the mostly textual Caesar of schools, universities, and broadly academic readerships) and of popular culture (the Caesar of the stage, of television and film, and of journalism). Crucially, her Roman Caesar is inseparable from Shakespeare’s Caesar, and her structure and agenda are in part set by following those twin and intertwined lines, which both additionally highlight the complex relationship of America with a canon of classics, be they ancient or, in Shakespeare’s case, modern.
After Antiquity: a Map of Plutarchan Scholarship
Bulletin of The Institute of Classical Studies, 2015
Plutarch and Plutarchan scholarship have seen a revival in the last decades, with a fresh focus o... more Plutarch and Plutarchan scholarship have seen a revival in the last decades, with a fresh focus on him as a subtle and complex writer of biography, popular moral philosophy and other assorted, often encyclopaedic works in the context of the Greek imperial world under Roman rule.1 And yet, there remains among many classicists a lingering perception of him as a busy writer of many books on almost anything, as a writer interesting enough, though not deeply original, small-c conservative, down to earth, and a little pedestrian. There is general awareness, including a kind of potted reception history in the collective memory of the field, that he was once inordinately famous and popular for the Parallel Lives, without which there would be no (or a very different) Shakespearean tragedy, that he was a favourite of Montaigne and Rousseau, as well as the American Founding Fathers and Emerson, and that Mary Shelley has Frankenstein's monster read Plutarch as part of his basic education. F...
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Papers by Constanze Guthenke