The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write? Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Etienne-Maurice Falconet, Giacomo Casanova, Francois-Rene de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors' representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation. Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

French Cinema: A Student's Book is an introduction to French cinema, in English. This text includes the history of the origins of French film, an explanation of how to analyze a film, a lexicon of French cinema terms, and an analysis of 17 major masterpieces of French filmmaking. A parallel French version of this text is also available, so the same course can be taught to students of French culture as well as students of French language.

Apprentissage du cinema francais is an introduction to French cinema, in French, for American college students. This text includes the history of the origins of French film, an explanation of how to analyze a film, a lexicon of French cinema terms, and an analysis of 17 major masterpieces of French filmmaking. A parallel English version of this text is also available, so the same course can be taught to students of French culture as well as students of French language.

The impetus for literary creation has often been explained as an attempt to transcend the mortality of the human condition through a work addressed to future generations. Failing to obtain literal immortality, or to turn their hope toward the spiritual immortality promised by religious systems, literary creators seek a symbolic form of perpetuity granted to the intellectual side of their person in the memory of those not yet born while they write. In this book, Benjamin Hoffmann illuminates the paradoxes inherent in the search for symbolic immortality, arguing that the time has come to find a new answer to a perennial question: Why do people write? Exploring the fields of digital humanities and book history, Hoffmann describes posterity as a network of interconnected memories that constantly evolves by reserving a variable and continuously renegotiated place for works and authors of the past. In other words, the perpetual safeguarding of texts is delegated to a collectivity that is nonexistent at the moment when a writer addresses it, one whose nature is characterized by impermanence and instability. Focusing on key works by Denis Diderot, Etienne-Maurice Falconet, Giacomo Casanova, Francois-Rene de Chateaubriand, and Jean-Paul Sartre, Hoffmann considers the authors' representations of posterity, the representation of authors by posterity, and how to register and preserve works in the network of memories. In doing so, Hoffmann reveals the three great paradoxes in the quest for symbolic immortality: the paradoxes of belief, of identity, and of mediation. Theoretically sophisticated and convincingly argued, this book contends that there is only one truly serious literary problem: the transmission of texts to posterity. It will appeal to specialists in literature, in particular eighteenth-century French literature, as well as scholars and students of philosophy and book history.

Benjamin Hoffmann's Posthumous America examines the literary idealization of a lost American past in the works of French writers of the eighteenth and nineteenth centuries. For writers such as John Hector St. John de Crevecoeur and Claude-Francois de Lezay-Marnesia, America was never more potent as a driving ideal than in its loss. Examining the paradoxical American paradise depicted in Crevecoeur's Lettres d'un cultivateur americain (1784); the "uchronotopia"-the imaginary perfect society set in America and based on what France might have become without the Revolution-of Lezay-Marnesia's Lettres ecrites des rives de l'Ohio (1792); and the political and nationalistic motivations behind Francois-Rene Chateaubriand's idealization of America in Voyage en Amerique (1827) and Memoires d'outre-tombe (1850), Hoffmann shows how the authors' liberties with the truth helped create the idealized and nostalgic representation of America that dominated the collective European consciousness of their times. From a historical perspective, Posthumous America works to determine when exactly these writers stopped transcribing what they actually observed in America and started giving imaginary accounts of their experiences. A vital contribution to transatlantic studies, this detailed exploration of French perspectives on the colonial era, the War of Independence, and the birth of the American Republic sheds new light on the French fascination with America. Posthumous America will be invaluable for historians, political scientists, and specialists of literature whose scholarship looks at America through European eyes.

With The Greek Girl's Story, Alan Singerman presents the first reliable, stand-alone translation and critical edition of Abbe Prevost's 1740 literary masterpiece Histoire d'une Grecque moderne. The text of this new English translation is based on Singerman's 1990 French edition, which Jonathan Walsh called "arguably the most valuable critical edition" of Prevost's novel to date. This new edition also includes a complete critical apparatus comprising a substantial introduction, notes, appendixes, and bibliography, all significantly updated from the 1990 French edition, taking into account recent scholarship on this work and providing some additional reflection on the question of Orientalism. Prevost's roman a clef is based on a true story involving the French ambassador to the Ottoman Porte from 1699 to 1711. It is narrated from the ambassador's viewpoint and is a model of subjective, unreliable narration (long before Henry James). It is remarkably modern in its presentation of an enigmatic, ambiguous character, as the truth about the heroine can never be established with certainty. It is the story of the tormented relationship between the diplomat and a beautiful young Greek concubine, Theophe, whom he frees from a pasha's harem. While her benefactor becomes increasingly infatuated with her and bent on becoming her lover, the Greek girl becomes obsessed with the idea of becoming a virtuous and respected woman. Viewing the ambassador as a father figure, she condemns his quasi-incestuous passion and firmly rejects his repeated seduction attempts. Unable to possess the young woman or tolerate the thought that she might grant to someone else what she has refused him, the narrator subjects her behavior to minute scrutiny in an effort to catch her in an indiscretion. His investigations are fruitless, however, and Theophe, the victim of incessant persecution, simply dies, leaving all the questions about her behavior unanswered.