{"id":2556,"date":"2022-09-13T12:38:52","date_gmt":"2022-09-13T10:38:52","guid":{"rendered":"https:\/\/afea.fr\/news\/cfp\/cfp-colloque-crises-de-luniversel-dans-la-litterature-et-la-critique-anglophones-sorbonne-nouvelle-30-31-mars-2023\/2556\/"},"modified":"2022-09-13T12:38:52","modified_gmt":"2022-09-13T10:38:52","slug":"cfp-colloque-crises-de-luniversel-dans-la-litterature-et-la-critique-anglophones-sorbonne-nouvelle-30-31-mars-2023","status":"publish","type":"post","link":"https:\/\/afea.fr\/news\/cfp\/cfp-colloque-crises-de-luniversel-dans-la-litterature-et-la-critique-anglophones-sorbonne-nouvelle-30-31-mars-2023\/2556\/","title":{"rendered":"CFP Colloque \u00ab\u00a0Crises de l’universel dans la litt\u00e9rature et la critique anglophones\u00a0\u00bb (Sorbonne Nouvelle , 30-31 mars 2023)"},"content":{"rendered":"

Ch\u00e8res et chers coll\u00e8gues,<\/p>\n

Nous vous rappelons que vous pouvez nous envoyer jusqu’au 30 septembre vos propositions pour le colloque \u00ab\u00a0Crises de l’universel dans la litt\u00e9rature et la critique anglophones (XIXe-XXIe si\u00e8cles)\u00a0\u00bb, qui se tiendra \u00e0 la Sorbonne Nouvelle les 30 et 31 mars 2023. Les propositions de communication (en fran\u00e7ais ou en anglais), de 200 \u00e0 300 mots, sont \u00e0 envoyer \u00e0 crises.universel. Une conf\u00e9rence pl\u00e9ni\u00e8re sera prononc\u00e9e par Souleymane Bachir Diagne (Columbia University).<\/p>\n

Bien cordialement,<\/p>\n

Ronan Ludot-Vlasak (pour le comit\u00e9 d’organisation).<\/p>\n

Crises de l\u2019universel dans la litt\u00e9rature et la critique anglophones (xixe-xxie si\u00e8cles)<\/strong>
\n(see below for English)<\/p>\n

Au cours du xxe si\u00e8cle, le paradigme universaliste est mis en crise par les penseurs de la condition noire comme W.E.B. Du Bois et Frantz Fanon, puis par les f\u00e9ministes noires \u00e9tats-uniennes qui sont marginalis\u00e9es \u00e0 la fois par le mouvement des femmes en raison de leur couleur de peau, et par le mouvement des droits civiques en raison de leur genre. La crise \u00e9pist\u00e9mologique op\u00e9r\u00e9e par les \u00e9tudes postcoloniales \u00e0 partir des ann\u00e9es soixante-dix, puis par les \u00e9tudes d\u00e9coloniales aujourd\u2019hui, t\u00e9moigne d\u2019un d\u00e9senchantement profond envers la cat\u00e9gorie d\u2019universalit\u00e9, parfois entendue comme une promesse d\u2019\u00e9galit\u00e9 non-tenue, prompte \u00e0 se d\u00e9liter dans la violence. Selon Antoine Lilti, cette critique de la \u00ab tension entre universalisme et eurocentrisme \u00bb porte sur trois aspects : la complicit\u00e9 de certaines \u0153uvres des Lumi\u00e8res avec l\u2019id\u00e9ologie coloniale, la confiscation de l\u2019universalisme par des penseurs occidentaux r\u00e9duisant au silence toute parole autre, et enfin, la pr\u00e9tention \u00e0 l\u2019universalit\u00e9 d\u2019un discours circonscrit g\u00e9ographiquement et historiquement. Repensant les angles morts de l\u2019universalisme h\u00e9rit\u00e9 des Lumi\u00e8res, des critiques tels que Edward Said, Dipesh Chakrabarty ou Gayatri Spivak ont mis au jour l\u2019eurocentrisme de la pens\u00e9e universaliste, r\u00e9v\u00e9lant des filiations troubles entre la pr\u00e9tention des Lumi\u00e8res \u00e0 l\u2019universalit\u00e9, l\u2019entreprise coloniale et le discours racialis\u00e9 qui la sous-tend.
\nTout en accordant la place qu\u2019il m\u00e9rite \u00e0 ce d\u00e9centrement th\u00e9orique majeur, ce colloque tentera d\u2019explorer la pluralit\u00e9 des critiques de l\u2019universel, en amont et dans les marges m\u00eame de la critique postcoloniale. La crise de l\u2019universel en engage d\u2019autres : celle du sujet moderne, de l\u2019humanisme, ou du progr\u00e8s. Elle \u00e9branle un ensemble de traditions que les cultures occidentales ont majoritairement tenues pour acquises jusqu\u2019\u00e0 la fin du xxe si\u00e8cle et donne ainsi \u00e0 voir les formes de domination et d\u2019exclusion qu\u2019une v\u00e9rit\u00e9 universelle est susceptible d\u2019imposer aux voix ou aux identit\u00e9s minoritaires. Apr\u00e8s avoir \u00e9t\u00e9 port\u00e9 par les champions de la modernit\u00e9, l\u2019universel ne serait plus l\u2019apanage des modernes. Ces crises critiques rendent-elles pour autant inop\u00e9rant le concept m\u00eame d\u2019universalisme ou nous invitent-elles \u00e0 le reconsid\u00e9rer selon des modalit\u00e9s renouvel\u00e9es ? Si la notion d\u2019un id\u00e9al universaliste est aujourd\u2019hui suspecte, n\u2019existe-t-il pas un horizon qui rouvrirait d\u2019autres formes de possibles ?
\nCe colloque propose de sortir de sch\u00e9mas dichotomiques, notamment en faisant dialoguer l\u2019universalisme avec une vari\u00e9t\u00e9 de concepts, tels que la singularit\u00e9, la pluralit\u00e9, l\u2019h\u00e9t\u00e9rog\u00e9n\u00e9it\u00e9, l\u2019individualit\u00e9, ou le local. Il s\u2019agira ainsi d\u2019envisager comment les litt\u00e9ratures et la critique anglophones \u00ab singularisent \u00bb (Etienne Balibar), \u00ab compliquent \u00bb (Barbara Cassin), \u00ab pluralisent \u00bb (Mireille Delmas-Marty) ou \u00ab d\u00e9colonisent \u00bb (Julien Suaudeau et Mame-Fatou Niang) l\u2019universel. On envisagera donc la crise de l\u2019universel non pas comme un rejet univoque de celui-ci, mais comme la possibilit\u00e9 de le \u00ab mettre en question \u00bb (Jean-Claude Milner) et d\u2019en mesurer la puissance lorsqu\u2019il ne se manifeste plus comme une force homog\u00e9n\u00e9isante condamnant au silence toute alt\u00e9rit\u00e9 ou diversit\u00e9. Sans aucune forme d\u2019exclusive, on pourra envisager les pistes de r\u00e9flexion suivantes :
\n– \u00c9criture litt\u00e9raire et universalisme<\/strong>. Quelles sont les formes et les tropes \u00e0 partir desquels la litt\u00e9rature imagine l\u2019universel, quitte \u00e0 lui r\u00e9sister dans le m\u00eame mouvement ? On s\u2019int\u00e9ressera, \u00e0 titre d\u2019exemple, \u00e0 l\u2019articulation probl\u00e9matique du particulier et de l\u2019universel dans l\u2019\u00e9criture all\u00e9gorique, \u00e0 l\u2019universalit\u00e9 du mythe et \u00e0 sa critique dans les r\u00e9\u00e9critures contemporaines, au motif de la biblioth\u00e8que universelle, ou \u00e0 la possibilit\u00e9 pour la litt\u00e9rature utopique d\u2019offrir un horizon universaliste. Quel r\u00f4le la traduction joue-t-elle dans les transferts interculturels, l\u2019hybridit\u00e9 litt\u00e9raire ou l\u2019\u00e9laboration d\u2019une litt\u00e9rature qui se pense en dialogue avec l\u2019universel ? La notion de \u00ab literary universals \u00bb (P. C. Hogan) peut-elle aider \u00e0 appr\u00e9hender la litt\u00e9rature au prisme de l\u2019universel ? Quelle critique de l\u2019universalisme nous est propos\u00e9e par la po\u00e9sie, une \u00e9criture qui, comme le proposent Jacques Derrida, Philippe Lacoue-Labarthe ou encore Fred Moten, offre une radicalisation langagi\u00e8re de la singularit\u00e9, notamment en nouant indissociablement le son et le sens de telle sorte que ce dernier ne peut \u00eatre extrait de sa langue particuli\u00e8re pour constituer un sens g\u00e9n\u00e9ral et traduisible sans perte ?
\n– L\u2019histoire de la critique et l\u2019universalisme<\/strong>. Cet axe de r\u00e9flexion consistera \u00e0 s\u2019interroger sur l\u2019histoire de diff\u00e9rents courants de la th\u00e9orie critique litt\u00e9raire au xxe si\u00e8cle et leur rapport ambivalent \u00e0 l\u2019universalisme. Le formalisme, tel qu\u2019il \u00e9merge dans le New Criticism<\/em> et se red\u00e9finit dans les esth\u00e9tiques n\u00e9o-formalistes, permet-il d\u2019\u00e9laborer une posture anti-universaliste ? Le structuralisme aspire-t-il \u00e0 un discours dont la port\u00e9e est universelle ? Comment les \u00e9tudes de genre, les \u00e9tudes postcoloniales, ou la d\u00e9construction dans le monde anglophone ont-elles permis de proposer une critique du principe d\u2019universalit\u00e9 ? Quelle place l\u2019historicisme marxiste inspir\u00e9 des travaux de Jameson accorde-t-il \u00e0 la singularit\u00e9 du texte litt\u00e9raire ?
\n– L\u2019universel \u00e0 l\u2019\u00e9preuve des perspectives th\u00e9oriques contemporaines.<\/strong> Comment la critique postcoloniale et d\u00e9coloniale permet-elle de mettre en crise le concept d\u2019universalisme et d\u2019ouvrir un champ d\u2019\u00e9tudes qui ne vise pas l\u2019universel, mais fait \u00e9merger une approche \u00ab pluriverselle \u00bb (Arturo Escobar) des cultures et des litt\u00e9ratures ? Peut-on penser, comme le proposent Julien Suaudeau et Mame-Fatou Niang, un \u00ab universalisme postcolonial \u00bb ? Parce qu\u2019elles troublent les contours et les temporalit\u00e9s sp\u00e9cifiques du national, les global studies <\/em>et l\u2019\u00e9cocritique proposent-elles une approche renouvel\u00e9e de l\u2019universel (et d\u2019un sujet universel) ? En quoi mettent-elles au jour les positions particuli\u00e8res \u00e0 partir desquelles l\u2019universalisme eurocentr\u00e9 s\u2019\u00e9nonce ? Dans quelle mesure l\u2019approche cognitive et \u00ab bioculturelle \u00bb (Nancy Easterlin) de la litt\u00e9rature remet-elle au premier plan l\u2019existence d\u2019invariants cognitifs ou d’une \u00e9volution cognitive globale ? Quelle place accorder \u00e0 l\u2019id\u00e9alisme kantien dans le paysage critique contemporain ? Les \u00e9tudes environnementales et le New Materialism<\/em> offrent-ils la possibilit\u00e9 de repenser l\u2019universel selon une approche affranchie des cadres anthropocentr\u00e9s ?
\n– (Re)prendre la mesure de l\u2019universel<\/strong>. Dans leur essai Universalisme<\/em>, Julien Suaudeau et Mame-Fatou Niang proposent de penser un \u00ab universalisme \u00e0 la mesure du monde \u00bb. Si les litt\u00e9ratures anglophones contemporaines (et notamment postcoloniales) r\u00e9sistent au pouvoir homog\u00e9n\u00e9isant de l\u2019universalisme, l\u2019imaginaire litt\u00e9raire anglophone du xixe si\u00e8cle ne r\u00e9v\u00e8le-t-il pas d\u00e9j\u00e0 les paradoxes et les zones d\u2019ombre d\u2019un discours h\u00e9rit\u00e9 des Lumi\u00e8res qui c\u00e9l\u00e8bre les principes universels du progr\u00e8s ou de la raison ? Comment les litt\u00e9ratures de langue anglaise pensent-t-elles l\u2019universel \u00e0 l\u2019aune du local et du particulier, et le rendent ainsi \u00e9tranger \u00e0 lui-m\u00eame ? L\u2019universel tel que la litt\u00e9rature l\u2019envisage ou l\u2019imagine n\u2019est-il pas paradoxalement marqu\u00e9 par une forme d\u2019inach\u00e8vement ou d\u2019incompl\u00e9tude ?<\/p>\n

Bibliographie s\u00e9lective<\/strong><\/p>\n

Balibar, \u00c9tienne. Les singularisations de l\u2019universel<\/em>. Hermann, 2019.
\nBoni, Livio et Sophie Mendelsohn. La vie psychique du racisme<\/em>. La D\u00e9couverte, 2021.
\nCassin, Barbara. \u00c9loge de la traduction : compliquer l\u2019universel<\/em>. Fayard, 2016.
\nDavid-M\u00e9nard, Monique. Les constructions de l\u2019universel : psychanalyse, philosophie<\/em>. PUF, 2009.
\nDerrida, Jacques. Passions<\/em>. Galil\u00e9e, 1993.
\nDuring Elie et Anoush Ganjipour \u00e9ds. Retours sur l\u2019universel : Balibar, Milner, Salanskis<\/em>. Critique<\/em>, n\u00b0 833, octobre 2016.
\nEasterlin, Nancy. A Biocultural Approach to Literary Theory and Interpretation. <\/em>Johns Hopkins University Press, 2012.
\nFanon, Frantz. Peau noire, masques blancs<\/em>. Seuil, 1952.
\nGlissant, Edouard. Po\u00e9tique de la relation \u2013 Po\u00e9tique III. <\/em>Gallimard, 1990.
\nJameson, Fredric. The Political Unconscious: Narrative as a Socially Symbolic Act<\/em>. Methuen, 1981.
\nH\u00e9ran, Fran\u00e7ois. Lettre aux professeurs sur la libert\u00e9 d\u2019expression<\/em>. La D\u00e9couverte, 2021.
\nHogan, Patrick Colm. \u201cLiterary Universals\u201d, Poetics Today<\/em>, vol. 18, n\u00b0.2, \u00e9t\u00e9 1997.
\nLacoue-Labarthe, Philippe. La po\u00e9sie comme exp\u00e9rience<\/em>.Christian Bourgois, 1986.
\nLilti, Antoine. L\u2019h\u00e9ritage des lumi\u00e8res : ambivalences de la modernit\u00e9<\/em>. Seuil, 2019.
\nLloyd, David. Under Representation: The Racial Regime of \u00c6sthetics<\/em>. Fordham University Press, 2018.
\nMajumdar, Nivedita. The World in a Grain of Sand: Postcolonial Literature and Radical Universalism<\/em>. Verso, 2021.
\nMilner, Jean-Claude. L\u2019universel en \u00e9clats : court trait\u00e9 politique 3<\/em>. Verdier, 2014.
\nMignolo, Walter. The Darker Side of the Renaissance: Literacy, Territoriality, & Colonization<\/em>. University of Michigan Press, 1999.
\nMoten, Fred. In the Break: The \u00c6sthetics of the Black Radical Tradition<\/em>. University of Minnesota Press, 2003.
\nPelluchon, Corine. Les Lumi\u00e8res \u00e0 l\u2019\u00e2ge du vivant<\/em>. Seuil, 2021.
\nSuaudeau, Julien et Mame-Fatou Niang. Universalisme<\/em>. Anamosa, 2022.<\/p>\n

Lieu :<\/strong> Universit\u00e9 de la Sorbonne Nouvelle, Maison de la recherche. 4 rue des Irlandais, 75005 Paris
\nDates : <\/strong>30 et 31 mars 2023
\nDate limite de soumission :<\/strong> 30 septembre 2022
\nR\u00e9ponse du comit\u00e9 scientifique :<\/strong> d\u00e9but novembre 2022
\nMerci d’envoyer vos propositions (200-300 mots), en fran\u00e7ais ou en anglais, ainsi qu’une courte bio-bibliographie \u00e0 l’adresse suivante<\/strong> : crises.universel
\nPublication :<\/strong> ce colloque donnera lieu \u00e0 une publication avec comit\u00e9 de lecture.
\nComit\u00e9 d\u2019organisation : <\/strong>John Dewitt, Catherine Lanone, Ronan Ludot-Vlasak, Caroline Pollentier, Alexandra Poulain, Antonia Rigaud, Apolline Weibel.
\nComit\u00e9 scientifique : <\/strong>Isabelle Alfandary (Sorbonne Nouvelle), Sandra Laugier (Universit\u00e9 Panth\u00e9on-Sorbonne), David Lloyd (University of California, Riverside), Fiona McCann (Universit\u00e9 de Lille), Samuel Weber (Northwestern University).<\/p>\n

Crises of the Universal in Anglophone Literatures and Criticism (19th-21st centuries)<\/strong><\/p>\n

In the 20th century, the universalist paradigm was put in crisis by thinkers of the black radical tradition such as W. E. B. Du Bois and Frantz Fanon, then by African-American feminists who were marginalized both from the women’s movement because of their skin color, and from the civil rights movement because of their gender. The epistemological crisis wrought by postcolonial studies beginning in the 1970s, and currently by decolonial studies, testifies to a deep disenchantment with the category of universality, sometimes understood as an unkept promise of equality that is actually quick to break into violence. According to Antoine Lilti, the critique of the \u00ab\u00a0tension between universalism and Eurocentrism\u00a0\u00bb concerns three points: the complicity of certain works of the Enlightenment with colonial ideology, the confiscation of universalism by Western thinkers who reduce other voices to silence, and finally, the pretentions to universality of a discourse that is in fact geographically and historically circumscribed. In their reassessment of the blind spots of universalism inherited from the Enlightenment, critics such as Edward Said, Dipesh Chakrabarty or Gayatri Spivak have brought to light the Eurocentrism of universalist thought, revealing murky connections between the Enlightenment’s claim to universality, the colonial enterprise and the racialized discourse that underlies it.
\nThis conference seeks to both acknowledge this major theoretical decentering while also exploring a plurality of other critiques of the universal, including those that may be situated prior to or even in the margins of postcolonial critique. The crisis of the universal involves and incites other crises: that of the modern subject, of humanism, of progress. It shakes up an entire host of traditions that Western cultures have largely taken for granted until the end of the 20th century, revealing the forms of domination and exclusion that a universal truth is liable to impose on minority identities. Although once the banner of modernity\u2019s champions, the universal is no longer the prerogative of the moderns. Do these critical crises render the very concept of universalism inoperative, or do they invite us to reconsider it according to new methods? While the notion of a universalist ideal now appears suspect, are there other forms or possibilities for its reconfiguration on the horizon?
\nThis conference proposes to suspend binary schema, particularly by bringing universalism into dialogue with a variety of concepts, such as singularity, plurality, heterogeneity, individuality, and the local. The question is how anglophone literatures and criticism in particular \u00ab\u00a0single out\u00a0\u00bb (Etienne Balibar), \u00ab\u00a0complicate\u00a0\u00bb (Barbara Cassin), \u00ab\u00a0pluralize\u00a0\u00bb (Mireille Delmas-Marty), or \u00ab\u00a0decolonize\u00a0\u00bb (Julien Suaudeau and Mame-Fatou Niang) the universal. We will therefore consider the crisis of the universal not as an unequivocal rejection of it, but as the possibility of \u00ab\u00a0questioning it\u00a0\u00bb (Jean-Claude Milner) and of evaluating its power in more ways than as a homogenizing and silencing force. We can anticipate the following lines of thought, without of course excluding others not presented here:
\n– Literary writing and universalism<\/strong>. What are the forms and tropes through which literature imagines the universal, even if only to resist it by the same token? We will be interested, by way of example, in the problematic articulation of the particular and the universal in allegorical writing, in the universality of myth and its criticism in contemporary rewritings, in the motif of the universal library, or the possibility for utopian literature to offer a universalist horizon. What role does translation play in intercultural transfers, literary hybridity or the development of a literature that is conceived in dialogue with the universal? Can the notion of \u201cliterary universals\u201d (P. C. Hogan) help us apprehend literature through the prism of the universal? What critique of universalism is offered to us by poetry, as a form of writing that, for thinkers like Jacques Derrida, Philippe Lacoue-Labarthe or Fred Moten, radicalizes singularity, notably by putting sound and sense in an inextricable relation, such that the latter can neither be extracted from its particular language to constitute a general meaning, nor be translated without loss?
\n– The history of criticism and universalism<\/strong>. This axis of reflection will consist in questioning the history of different currents of literary critical theory in the 20th century and their ambivalent relationship to universalism. Does formalism, as it emerges in New Criticismand reappears in neo-formalist aesthetics, make it possible to develop an anti-universalist posture? Does structuralism necessarily aspire to a discourse with universal scope? How have gender studies, postcolonial studies, or deconstruction in the English-speaking world made it possible to critique the principle of universality? What place does Marxist historicism, in Frederic Jameson\u2019s vein, for example, grant to the singularity of the literary text?
\n– The universal\u2019s interrogation by contemporary theoretical perspectives. <\/strong>How does postcolonial and decolonial criticism make it possible to put the concept of universalism in crisis and to open up a field of study that does not aim for the universal, but brings out a \u201cpluriversal\u201d approach (Arturo Escobar) to cultures and literatures? How might these perspectives be put in a fruitful debate with what Julien Suaudeau and Mame-Fatou Niang call a \u201cpostcolonial universalism\u201d? To what extent do global studiesand ecocriticism offer a renewed approach to the universal and to a universal subject, by disturbing the contours and specific temporalities of the national? How do they bring to light the particular positions from which Eurocentric universalism is expressed? To what extent does the cognitive and \u00ab\u00a0biocultural\u00a0\u00bb (Nancy Easterlin) approach to literature bring to the fore the existence of cognitive invariants or of a global cognitive evolution? What place might Kantian idealism have in the contemporary critical landscape? Do environmental studies and New Materialismoffer the possibility of rethinking the universal according to an approach freed from anthropocentric frameworks?
\n– (Re)evaluating the universal<\/strong>. In their essay Universalisme<\/em>, Julien Suaudeau and Mame-Fatou Niang conceive of a \u201cuniversalism that is commensurate with the world\u201d. While contemporary Anglophone literature (and postcolonial literature in particular) resists the homogenizing power of universalism, doesn\u2019t the Anglophone literary imagination of the 19th century already reveal the paradoxes and gray areas of a discourse inherited from the Enlightenment that celebrates the universal principles of progress or reason? How do English-language literatures think of the universal in terms of the local and the particular, and thus make it foreign to itself? Isn’t the universal, as literature envisages or imagines it, paradoxically marked by an unfinished quality or a form of incompleteness?<\/p>\n

Selected bibliography<\/strong><\/p>\n

Balibar, \u00c9tienne. Les singularisations de l\u2019universel<\/em>. Hermann, 2019.
\nBoni, Livio et Sophie Mendelsohn. La vie psychique du racisme<\/em>. La D\u00e9couverte, 2021.
\nCassin, Barbara. \u00c9loge de la traduction : compliquer l\u2019universel<\/em>. Fayard, 2016.
\nDavid-M\u00e9nard, Monique. Les constructions de l\u2019universel : psychanalyse, philosophie<\/em>. PUF, 2009.
\nDerrida, Jacques. Passions<\/em>. Galil\u00e9e, 1993.
\nDuring Elie et Anoush Ganjipour \u00e9ds. Retours sur l\u2019universel : Balibar, Milner, Salanskis<\/em>. Critique<\/em>, n\u00b0 833, octobre 2016.
\nEasterlin, Nancy. A Biocultural Approach to Literary Theory and Interpretation. <\/em>Johns Hopkins University Press, 2012.
\nFanon, Frantz. Black Skin, White Masks. <\/em>Pluto Press, 1986.
\nGlissant, \u00c9douard. Poetics of Relation. <\/em>University of Michigan Press, 1997.
\nH\u00e9ran, Fran\u00e7ois. Lettre aux professeurs sur la libert\u00e9 d\u2019expression<\/em>. La D\u00e9couverte, 2021.
\nHogan, Patrick Colm. \u201cLiterary Universals\u201d, Poetics Today<\/em>, vol. 18, n\u00b0 2, summer 1997.
\nJameson, Fredric. The Political Unconscious: Narrative as a Socially Symbolic Act<\/em>. Methuen, 1981.
\nLacoue-Labarthe, Philippe. Poetry as Experience. <\/em>Stanford University Press, 1999.
\nLilti, Antoine. L\u2019h\u00e9ritage des lumi\u00e8res : ambivalences de la modernit\u00e9<\/em>. Seuil, 2019.
\nLloyd, David. Under Representation: The Racial Regime of \u00c6sthetics<\/em>. Fordham University Press, 2018.
\nMajumdar, Nivedita. The World in a Grain of Sand: Postcolonial Literature and Radical Universalism<\/em>. Verso, 2021.
\nMilner, Jean-Claude. L\u2019universel en \u00e9clats : court trait\u00e9 politique 3<\/em>. Verdier, 2014.
\nMignolo, Walter. The Darker Side of the Renaissance: Literacy, Territoriality, & Colonization<\/em>. University of Michigan Press, 1999.
\nMoten, Fred. In the Break: The Aesthetics of the Black Radical Tradition<\/em>. University of Minnesota Press, 2003.
\nPelluchon, Corine. Les lumi\u00e8res \u00e0 l\u2019\u00e2ge du vivant<\/em>. Seuil, 2021.
\nSuaudeau, Julien et Mame-Fatou Niang. Universalisme<\/em>. Anamosa, 2022.<\/p>\n

Location: <\/strong>Sorbonne Nouvelle University, Maison de la recherche. 4 rue des Irlandais, 75005 Paris
\nDates: <\/strong>March 30 and 31, 2023
\nSubmission deadline: <\/strong>September 30, 2022
\nNotification from the scientific committee: <\/strong>early November 2022
\nPlease send your proposals (200-300 words), in French or in English, as well as a short bio-bibliography to the following address<\/strong>: crises.universel
\nPublication: <\/strong>this conference will be followed by a peer-reviewed publication.
\nOrganizing committee: <\/strong>John DeWitt, Catherine Lanone, Ronan Ludot-Vlasak, Caroline Pollentier, Alexandra Poulain, Antonia Rigaud, Apolline Weibel.
\nScientific Committee: <\/strong>Isabelle Alfandary (Sorbonne Nouvelle), Sandra Laugier (Universit\u00e9 Panth\u00e9on-Sorbonne), David Lloyd (University of California, Riverside), Fiona McCann (University of Lille), Samuel Weber (Northwestern University).<\/p>\n","protected":false},"excerpt":{"rendered":"

Ch\u00e8res et chers coll\u00e8gues, Nous vous rappelons que vous pouvez nous envoyer jusqu’au 30 septembre vos propositions pour le colloque […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[99],"tags":[848,849],"class_list":["post-2556","post","type-post","status-publish","format-standard","hentry","category-cfp","tag-crise","tag-universalite"],"jetpack_featured_media_url":"","uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false},"uagb_author_info":{"display_name":"Admin","author_link":"https:\/\/afea.fr\/news\/author\/yanb\/"},"uagb_comment_info":0,"uagb_excerpt":"Ch\u00e8res et chers coll\u00e8gues, Nous vous rappelons que vous pouvez nous envoyer jusqu’au 30 septembre vos propositions pour le colloque […]","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/posts\/2556"}],"collection":[{"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/comments?post=2556"}],"version-history":[{"count":0,"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/posts\/2556\/revisions"}],"wp:attachment":[{"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/media?parent=2556"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/categories?post=2556"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/afea.fr\/news\/wp-json\/wp\/v2\/tags?post=2556"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}