This book sheds new light on the work of Jean-François Champollion by uncovering a constellation of epistemological, political, and material conditions that made his decipherment of Egyptian hieroglyphs possible. Champollion’s success in understanding hieroglyphs, first published in his Lettre à M. Dacier in 1822, is emblematic for the triumphant achievements of comparative philology during the 19th Century. In its attempt to understand humanity as part of a grand history of progress, Champollion’s conception of ancient Egypt belongs to the universalistic aspirations of European modernity. Yet precisely because of its success, his project also reveals the costs it entailed: after examining and welcoming acquisitions for the emerging Egyptian collections in Europe, Champollion travelled to the Nile Valley in 1828/29, where he was shocked by the damage that had been done to its ancient cultural sites. The letter he wrote to the Egyptian viceroy Mehmet Ali Pasha in 1829 demands that excavations in Egypt be regulated, denounces European looting, and represents perhaps the first document to make a case for the international protection of cultural goods in the name of humanity.

The idea of universalism inherited from the French Revolution has been strongly discredited by its colonial history; today, it is also the target of nationalist attacks. What remains of it? Now available in English, Markus Messling's critically acclaimed study shows how contemporary Francophone literatures seek, after European universalism, approaches to a new universality, without which knowledge and justice cannot be organised in world society. With a foreword by Souleymane Bachir Diagne

The circulation and entanglements of human beings, data, and goods have not necessarily and by themselves generated a universalising consciousness. The "global" and the "universal", in other words, are not the same. The idea of a world-society remains highly contested. Our times are marked by the fragmentation of a double relativistic character: the inevitable critique of Western universalism on the one hand, and resurgent identitarian and neo-nationalistic claims to identity on the other. Sources of an argumentation for a strong universalism brought forward by Western traditions such as Christianity, Marxism, and Liberalism have largely lost their legitimation. All the while, manifold and situated narratives of a common world that re-address the universal are under way of being produced and gain significance. This volume tracks the development and relevance of such cultural and social practices that posit forms of what we call minor universality. It asks: Where and how do contemporary practices open up concrete settings so as to create experiences, reflections and agencies of a shared humanity? 　 With contributions by Isaac Bazié, Anil Bhatti, Jean-Luc Chappey, Elsie Cohen, Leyla Dakhli, Souleymane Bachir Diagne, Nicole Fischer, Albert Gouaffo, Stefan Helgesson, Fatma Hotait, Tammy Lai-Ming Ho, Christopher M. Hutton, Ananya Jahanara Kabir, Mario Laarmann, Rukmini Bhaya Nair, Olivier Remaud, Gisèle Sapiro, Bénédicte Savoy, Maria-Anna Schiffers, Laurens Schlicht, Sergio Ugalde, Hélène Thierard, Khadija von Zinnenburg Carroll.

2019 witnessed the 30th anniversary of the German reunification. But the remembrance of the fall of the Berlin Wall coincided with another event of global importance that caught much less attention: the 250th anniversary of Napoleon Bonaparte's birth. There is an undeniable historical and philosophical dimension to this coincidence. Napoleon's appearance on the scene of world history seems to embody European universalism (soon thereafter in the form of a 'modern' imperial project); whilst scholars such as Francis Fukuyama saw in the events of 1989 its historical fulfilment. Today, we see more clearly that the fall of the Berlin Wall stands for an epistemic earthquake, which generated a world that can no longer be grasped through universal concepts. Here, we deal with the idea of Europe and of its relation to the world itself. Picking up on this contingency of world history with an ironic wink, the volume analyses in retrospect the epoch of European universalism. It focusses on its dialectics, polemically addressing and remembering both 1769 and 1989. L'annee 2019 a ete marquee par le 30e anniversaire de la reunification de l'Allemagne, eclipsant un autre evenement d'envergure mondiale : le 250e anniversaire de Napoleon Bonaparte. La dimension philosophico-historique de cette coincidence ne peut pourtant pas etre negligee : si l'arrivee de Bonaparte sur la scene de l'histoire mondiale semble incarner l'avenement de l'universalisme europeen (bientot amene a prendre sa forme " moderne " et imperiale), certains penseurs ont suggere, avec Francis Fukuyama, que " 1989 " marquait son accomplissement historique. Aujourd'hui, il apparait au contraire que la chute du mur de Berlin a ete un veritable tremblement de terre epistemique, et rendu inoperants les concepts universels. Dans le monde d'apres, c'est a l'idee d'Europe et a sa relation au monde que nous avons affaire. Revenant par un geste ironique sur cette contingence historique, le present volume se veut une analyse retrospective de l'epoque de l'universalisme, dans toute la dialectique que les commemorations de 1769/1989 ont fait surgir.

2019 witnessed the 30th anniversary of the German reunification. But the remembrance of the fall of the Berlin Wall coincided with another event of global importance that caught much less attention: the 250th anniversary of Napoleon Bonaparte's birth. There is an undeniable historical and philosophical dimension to this coincidence. Napoleon's appearance on the scene of world history seems to embody European universalism (soon thereafter in the form of a 'modern' imperial project); whilst scholars such as Francis Fukuyama saw in the events of 1989 its historical fulfilment. Today, we see more clearly that the fall of the Berlin Wall stands for an epistemic earthquake, which generated a world that can no longer be grasped through universal concepts. Here, we deal with the idea of Europe and of its relation to the world itself. Picking up on this contingency of world history with an ironic wink, the volume analyses in retrospect the epoch of European universalism. It focusses on its dialectics, polemically addressing and remembering both 1769 and 1989. L'annee 2019 a ete marquee par le 30e anniversaire de la reunification de l'Allemagne, eclipsant un autre evenement d'envergure mondiale : le 250e anniversaire de Napoleon Bonaparte. La dimension philosophico-historique de cette coincidence ne peut pourtant pas etre negligee : si l'arrivee de Bonaparte sur la scene de l'histoire mondiale semble incarner l'avenement de l'universalisme europeen (bientot amene a prendre sa forme " moderne " et imperiale), certains penseurs ont suggere, avec Francis Fukuyama, que " 1989 " marquait son accomplissement historique. Aujourd'hui, il apparait au contraire que la chute du mur de Berlin a ete un veritable tremblement de terre epistemique, et rendu inoperants les concepts universels. Dans le monde d'apres, c'est a l'idee d'Europe et a sa relation au monde que nous avons affaire. Revenant par un geste ironique sur cette contingence historique, le present volume se veut une analyse retrospective de l'epoque de l'universalisme, dans toute la dialectique que les commemorations de 1769/1989 ont fait surgir.

Les romans de Mathias Enard connaissent un succes qui ne se dement pas. Ce volume cherche a eclairer les modalites narratives qui permettent a l'auteur de transformer l'erudition en roman, mais aussi a situer son oeuvre dans le contexte litteraire actuel. The novels of Mathias Enard have become instant classics. This volume seeks to shed light on the narrative modalities that allow the author to transform erudition into a novel, but also to situate his work in the current literary context.