European Consciousness

The outcome of the Brexit referendum is the apex of a long history of Euro-British relationships characterised by two opposing but coexisting stereotypes. On the one hand, England appears as the freedom-seeking nation resisting restrictive collective policies imposed by a totalitarian EU regime of faceless Brussels bureaucrats. On the other hand, England seems to resurrect its imperialistic superiority against the purported democracy and horizontality of European institutions. Adopting the notion of “cultural intimacy”—with which Michael Herzfeld analyzes the mutual engagement of contrasting positions in political and administrative practices—this paper addresses the equally stereotypical images of an indifferent, inhuman European bureaucracy and of an insular, cynical Great Britain in the works of Malcolm Bradbury and Tim Parks. Be it the allegedly liberal yet nationalistic stance of Thatcherist anti-Europeanism in Bradbury, or the British disaffection with the purported identitarian and cultural levelling within the common borders of the Schengen area and of the single currency, both authors’ symbolic constructions of European institutions and of British Euroscepticism are built as cultural entanglements of these two realities, and show the need to overcome the reductive conception of Europe as a failed super-state.

This paper examines Hanafi's concept of Occidentalism in the epistemological approach. It aims to investigate the character, study source, research method, validity, and objectives of Occidentalism. The paper findings demonstrate that Occidentalism is a science which aims to dismantle the myth of Western superiority and, in turn, to build an equal civilization. The study root of Occidentalism is the formation, structure, and fate of the European consciousness. The formation comprises the exposed and unexposed sources of the European consciousness. The structure encompasses the ideologies of nationalism, Zionism, Nazism, Facism, and racialism. Fate relies on the model of the relationship between the East and the West. Afterward, Hanafi employs two research methods: historical-dialectical and phenomenology. Lastly, science can be recognized as Occidentalism if it has a fivefold standard: there is the dialectic of the East and the West, positioning European consciousness as the study object, self-liberation as the spirit to liberate the East from Western hegemony, dismantling the myth of cosmopolite culture, and the accomplishment of an equal civilization.

[Artikel ini mengkaji tentang epistemologi Oksidentalisme dalam pemikiran Hassan Hanafi. Tujuannya adalah untuk menelusuri secara mendalam tentang hakikat, sumber kajian, metode kajian, kebenaran, dan tujuan Oksidentalisme. Hasil dari analisa menunjukkan bahwa Oksidentalisme merupakan ilmu yang bertujuan membongkar mitos superioritas Barat dan membangun peradaban yang setara. Sumber kajiannya adalah kesadaran Eropa: pembentukan, struktur, dan nasib. Dua metode kajian yang digunakan: historis-dialektika dan fenomenologi. Standard kebenaran Oksidentalisme adalah ada dialektika antara Timur dan Barat, kesadaran Eropa sebagai objek kajian, pembebasan diri Timur dari hegemoni Barat, membongkar mitos budaya kosmopolit, dan terwujudnya peradaban yang setara.]

The first English book on contemporary Italian writer Claudio Magris, this study examines the connections between space and individual, national and European identity in his works. Magris invites us to cross the borders that enclose private and public spheres in order to discover the otherness within ourselves and reject the fanaticism of self-sameness. Through the recurring image of temporary homes, the book explores Magris’s ceaseless search for meaning and values, aiming at a habitable life, where diversity and tolerance can prevail over all fundamentalisms. With a sophisticated theoretical framework, this innovative analysis involves Magris’s entire fiction and non-fiction writings, down to his most recent, still untranslated collections. With what Pireddu calls “geography of domesticity,” Magris addresses the crucial question of the return to humanism that is moving literature and theory beyond the alleged death of the subject, and confirms the enduring value of the humanities as a critical and constructive tool.