Early Resistance to Fascism in Eugène lonesco’s Interwar Romanian Journalism
When in 1932 the young editors of a minor Bucharest newspaper, Axa, joined the fascist Legionary Movement—also known as the Iron Guard—and used the paper to attract other young intellectuals to their ranks, the young Eugène Ionesco who was writing the paper’s literary column became increasingly isolated in his literary and political views. Looking at Ionesco’s articles in the first issues of Axa, we can see that the importance of the newspaper’s editorial shift to the Legionary Movement has been greatly overlooked, as has Ionesco’s resistance to fascism and his criticism of nationalism in literature. He left the paper as its contributors radicalized their positions, but this experience likely served as one of the earliest sources of the metamorphosis staged in his play Rhinoceros. Ionesco’s journalism both exemplifies the complexities of 1930s literature in Romania and those of reading Ionesco’s fiction and non-fiction.
« Autour de la traduction inédite en français des Élégies roumaines d'Eugène Ionesco : texte et contexte de traduction pour appréhender le théâtre »
Citer cet article Roman, A. (1990). Autour de la traduction inédite en français des Élégies roumaines d’Eugène Ionesco : texte et contexte de traduction pour appréhender le théâtre. TTR : traduction, terminologie, rédaction, 3 (1), 63–82. https://doi.org/10.7202/037059ar Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. [https://apropos.erudit.org/fr/usagers/politique-dutilisation/]
Commentary: Scholarship as a Way of Life—Character and Virtue in the Age of Big Humanities
From the Renaissance to the nineteenth century, most European scholars considered moral cultivation as the primary purpose of the humanities. The humanities were human not just because they concerned the products of the human mind but also because they transformed scholars and students into better human beings. During the late nineteenth and early twentieth centuries, the rise of Big Humanities questioned this moral purpose. However, Big Humanities also reemphasized the importance of epistemic virtues for scholarship. The language of epistemic virtues helped scholars create new communities of learning and scholarship. Within these communities, the language of virtues established common standards of collaboration and granted scholars a sense of purpose. Many of these scholars also continued to associate epistemic virtues with moral virtues.