Master of Arts, The Ohio State University, 1960, Graduate School

Committee: Not Provided (Other) Subjects:

PHD, Kent State University, 2023, College of Arts and Sciences / Department of Modern and Classical Language Studies

Translation during the Cold War has attracted increasing attention from translation scholars for highlighting the important role of ideology and politics during a period that is often regarded as the birth of the modern field of Translation Studies (see Baer, 2011; Rubin, 2012; Arzık-Erzurumlu, 2020; Elias-Bursac, 2020; Haddadian-Moghaddam, 2020; Sicari, 2020; Baer, 2021). During this politically and ideologically charged period, translation was an instrument of propaganda and cultural diplomacy on both sides of the Iron Curtain, used to validate and popularize ideologies, to prevent the circulation of opposing ideologies, and to win people's “hearts and minds” (Iber, 2019). There are, however, few studies addressing the context of East Asia, especially Taiwan, Hong Kong, and mainland China. During the Cold War years, the United States of America (USA) sided with Taiwan while the mainland initially sided with the Soviet Union, although the relationship between mainland China and the Soviet Union later deteriorated. The dissertation traces the complex role of translation in the Cold War context of East Asia in regard to two influential French writers of the postwar period, Jean-Paul Sartre and Albert Camus, considered key figures in the philosophical movement known as Existentialism. During the Second World War, both Sartre and Camus fought against fascist countries, but during the Cold War, Camus sided with the USA and rejected communism, while Sartre's relationship with the Union of Soviet Socialist Republics (USSR) grew more amicable. This research investigates the following three questions: 1) What patronage networks shaped the introduction of Sartre and Camus in mainland China and Taiwan during the Cold War? 2) What public narratives were generated about these writers in mainland China and Taiwan during the Cold War, and how were those public narratives shaped by the meta-narratives of the Cold War?; and 3) How were texts by Sartre and Camus translated in mainla (open full item for complete abstract)

Committee: Brian Baer (Advisor) Subjects: Language

Doctor of Philosophy, The Ohio State University, 2017, French and Italian

L'objectif de cette these est de relever la presence de certains elements anthropologiques, plus precisement chamaniques dans deux ouvrages tires de la litterature francaise : Le neveu de Rameau de Diderot et Caligula d'Albert Camus. Notre travail demontrera que les protagonistes de ces deux ouvrages, le neveu et Caligula, presentent des traits et des caracteristiques rappelant ceux d'un chamane. Dans Le neveu de Rameau cette proposition semble traduire la volonte meme de Diderot, notamment dans la facon dont le personnage du neveu a ete concu selon la perception du XVIIIe du chamane. Nous etablirons que cette perception impregnee d'eurocentrisme ignore la vraie valeur de la fonction sociale et spirituelle porteuse d'une verite d'un chamane, et ne se concentre que sur l'aspect exterieur des rites chamaniques. Cette conception erronee percoit le rite chamanique comme etant simplement le fruit d'une excentricite flagrante et non pas comme l'enonciation, de la part du neveu, d'une verite qui se trouve dans son discours et son gestuel. Dans la piece de Camus, nous releverons des elements s'apparentant au chamanisme telle la transformation de Caius en Caligula qui s'apparente a un rite initiatique provoque par la mort de sa sœur Drusilla qui entraine la prise de conscience de Caligula d'une verite : l'absurde. Nous releverons dans les deux ouvrages des passages ou le neveu et Caligula se rapprochent de la fonction de chamane dans la mediation qu'ils exercent entre deux esthetiques, l'une representant la norme de leur epoque, l'autre une nouvelle esthetique porteuse d'une verite artistique (le neveu) et de la dure verite de l'absurde (Caligula). La folie represente le point de depart de notre travail en ce qu'elle manifeste a la fois l'authenticite de la teneur du discours des personnages et de la maniere dont ils vivent. Nous mettrons en relief la verite contenue dans cette folie en utilisant comme outil d'analyse Histoire de la folie a l'age classique et L (open full item for complete abstract)

Committee: Danielle Marx-Scouras Professor (Advisor) Subjects: Literature

BA, Oberlin College, 2015, History

Norman Jacobson, a renowned political theorist at the University of California, Berkeley, experienced firsthand the radical campus politics of the 1960s. Through an analysis of Jacobson's letters, speeches and lectures, this thesis seeks to reconstruct the way Jacobson understood and experienced the 1964 Free Speech Movement. Jacobson attempted to authentically face an overwhelming political crisis at the university. Ultimately, Jacobson knew he must take a stand in response to the student protests. By simply focusing on the concrete political action Jacobson did take, however, one risks overlooking the complexity of his political thought.

Committee: Clayton Koppes (Advisor); Renee Romano (Committee Chair); Shelley Lee (Committee Member); David Kelley (Committee Member) Subjects: American History; Education Philosophy; History; Philosophy; Political Science

MA, Kent State University, 2011, College of Arts and Sciences / Department of Philosophy

In an interview, Albert Camus once said, “I am not a philosopher. I don't believe enough in reason to believe in a system. What interests me is knowing how one ought to conduct oneself. And more precisely, how to conduct oneself when one believes neither in God nor in reason.” Can we cull a traditional ethic from Camus' corpus? Despite a seeming admonition in the previous quote, some authors have answered this question positively. Focusing on works from Camus' self-described “Rebellion Series,” such as The Plague, The Rebel and State of Siege, I answer the question negatively. While nominally on the issue of whether Camus left behind something resembling a well-formed ethic of the traditional variety, this thesis is in large part a response to the work done on the topic by David Sherman in his 2009 book entitled Camus. In this book, Sherman claims that Camus has an ethic, which starts at virtue ethics, moves toward “phenomenological ethics,” and ends up back at a virtue ethics “of sorts.” In this thesis, I summarize and evaluate Sherman's claims in Camus. I disagree with Sherman's position regarding Camus' ethic and argue that one cannot extract a traditional ethic from Camus' work.

Committee: Linda Williams PhD (Advisor); Deborah Barnbaum PhD (Committee Member); Lewis Fried PhD (Committee Member); Jeffrey Wattles PhD (Committee Member) Subjects: Philosophy