Maarten Maartens (1858-1915) is the penname of Joost Maria Willem van der Poorten Schwartz, a Dutchman who wrote poetic plays, novels and short stories in English between 1890 and 1914. But "Maarten Maartens" is more than just a pseudonym chosen because it sounded Dutch while it could still easily be pronounced by his English readers. Under his own name, Schwartz lived retired in the country in the Netherlands while, under his heteronym Maarten Maartens, he led a life as a writer and a man of the world. His works were published in Britain, in the United States and in Germany. Due to the variety of settings in different countries as well as well as due to the interest he took in all layers of society, Maartens can be considered a European rather than a Dutch or British writer; he is perhaps the first author worthy of such name. However, the fact that his themes were not limited to a particular social and cultural setting has never been fully acknowledged, because reviewers and critics continued to focus their interest mainly on the Dutch element in his works, i.e., the representation of Dutch life and morals. As Maartens phrased it in the preface to his fifth novel The Greater Glory (1894): "The morals I seek to describe are those of the entire human race. It is only by the merest accident that my scene is laid in Holland, a country whose inhabitants, I suppose, are no better, nor worse, than my neighbours." In this dissertation, Maartens is placed for the first time within the literary-historical context of the late nineteenth century and the question is explored whether Maartens is merely to be considered a minor author favouring the realistic mode of writing, who still gives us captivating glimpses into a social microcosm long gone by, or whether, and to which extent, he achieved his aim to surpass this aspect. For the general assessment, apart from the published works, a number of unpublished manuscripts are included, amongst which there are a play, several complete and fragmentary novels as well as short stories, private and literary correspondence and some notebooks containing philosophical and literary reflections. While Maartens successfully published both novels and short stories, this dissertation argues that his predilection for literary tableaux quite naturally points at the short story as its most suitable form. Stripped of all non-essential detail and moralizing, the short story enabled the artist to escape from the calling of the preacher. Not only did its moral impact remain untainted; it became more persuasive. In his short stories, Maartens did not feel compelled to tackle the larger social issues that preoccupied him. The short form allowed him to ignore the changes in literary tastes and fashions, giving his attention exclusively to the essential detail, which, to him, represented a universal truth. If he had more thoroughly exploited its potential to give shape to his unique observations, the short story in the English language would have been the richer for it. A number of short stories have remained unpublished to this day, but there are four collections, as well as a number of uncollected stories published in magazines that offer invaluable insights into prevailing attitudes of the late nineteenth and early twentieth centuries. To this day Maarten Maartens? novels and in particular his short stories continue to be unique literary explorations of the human condition. / Maarten Maartens (1858-1915) ist das Pseudonym von Joost Maria Willem van der Poorten Schwartz, einem Holländer, der zwischen 1890 und 1914 lyrische Theaterstücke, Romane und Kurzgeschichten in der englischen Sprache verfasste. Aber "Maarten Maartens" ist mehr als nur ein Pseudonym, das ausgewählt worden war, weil es holländisch klang und doch leicht von englischen Lesern ausgesprochen werden konnte. Unter seinem eigenen Namen lebte Schwartz ein zurückgezogenes Leben auf seinem holländischen Landgut, während er unter seinem Heteronym Maarten Maartens das Leben eines Autors und eines Mannes von Welt führte. Seine Werke wurden in England, Amerika und Deutschland veröffentlicht. Wegen der Internationalität seiner Schauplätze und Themen, sowie auch wegen des Interesses, das er an allen sozialen Schichten zeigte, muss Maartens eher als europäischer denn als niederländischer oder britischer Autor betrachtet werden; vielleicht ist er sogar der erste Autor, der den europäischen Namen verdient. Die Tatsache, dass seine Themen nicht auf das Holländische beschränkt sind, wurde allerdings von der Kritik vernachlässigt, weil Rezensenten und Kritiker sich immer hauptsächlich auf die holländischen Elemente in seinen Werken konzentrierten. Doch wie es Maartens selbst im Vorwort zu seinem fünften Roman The Greater Glory (1894) formulierte: "Die moralischen Werte, die ich zu beschreiben suche, sind die der ganzen Menschheit. Es ist reiner Zufall, dass meine Schauplätze in Holland liegen, einem Land, dessen Einwohner, wie ich annehme, weder besser noch schlechter sind als meine Nachbarn." In dieser Dissertation wird Maartens zum ersten Mal in den literar-historischen Kontext des späten neunzehnten Jahrhunderts eingeordnet, und es wird untersucht, ob Maartens als minor author gelten sollte, der in seiner realistischen Schreibweise noch heute interessante Einblicke in einen längst vergangenen sozialen Mikrokosmos gewährt, bzw. in welchem Maße er sein selbst definiertes Ziel erreicht, über diesen Aspekt hinauszugehen. Für die allgemeine Bewertung wurden neben publizierten Werken auch eine Anzahl unveröffentlichter Manuskripte herangezogen, sowie auch Auszüge aus seiner privaten und literarischen Korrespondenz. Hinzu kommen einige (unveröffentlichte) Notizbücher mit privaten und philosophischen Betrachtungen. Maartens war erfolgreicher Autor von Romanen und Kurzgeschichten, aber es wird in der vorliegenden Arbeit die These vertreten, dass ihn seine Vorliebe für literarische tableaux eigentlich für die kurze Form prädestinierte. Da hier das Einfügen zahlloser Einzelheiten und ausführlicher moralisch-bewertender Erzählerkommentare gattungsbedingt nicht möglich war, musste sich Maartens auf das Wesentliche beschränken, so dass die Geschichten für sich selbst sprachen. Die Kurzgeschichte ermöglichte ihm, geschmacksgeschichtliche Veränderungen zu ignorieren und sich ausschließlich auf solche Details zu konzentrieren, die für ihn universelle Wahrheiten enthielten. Hätte er sich verstärkt dieser Form gewidmet, um seine besonderen Einblicken festzuhalten, wäre die englische Kurzgeschichte reicher geworden. Einige seiner Romane und Kurzgeschichten sind unveröffentlicht, doch es sind vier Erzählbände erschienen; weitere einzelne Geschichten wurden in Zeitschriften publiziert. Bis heute bleiben Maarten Maartens Romane, doch v.a. seine Kurzgeschichten einzigartige Untersuchungen der condition humaine.

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The aim of this study was to identify if digital games could be used as a method to study Cosmopolitan Democracy. Using a mixed methods approach, players of the Final Fantasy XIV (FFXIV) community were asked to answer a questionnaire concerning the importance of age, gender and nationality of other players, in order to see if their values aligned with those of Cosmopolitan Democracy. The questionnaire also investigated the use of the Auto-Translate feature in FFXIV to examine its usefulness as a lingua franca to bridge gaps in language equality. Furthermore a literature review on the use of digital games in education and ideologies was conducted. The results showed that the values of the FFXIV community do align with those of Cosmopolitan Democracy, that Auto-Translate successfully acts as a lingua franca, and that games have a history of teaching players about differing ideologies. The conclusions advocated the creation of a game based on Cosmopolitan Democracy, allowing for players to experience the democratic model and for researchers to gather data on its functionality.

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Dans la Logique, Kant expose clairement le rapport entre sa philosophie et l’anthropologie. Si les trois premières questions (à savoir « Que puis-je savoir ? », « Que dois-je faire ? » et « Que m’est-il permis d’espérer ? ») peuvent toutes être ramenées à la question « Qu’est ce que l’homme ? », alors quelle anthropologie qui donne la réponse à cette dernière question ? S’agissant du rapport entre l’anthropologie et la philosophie, il existe beaucoup de débats parmi les commentateurs kantiens. Ils tentent d’éclaircir ce rapport soit selon un point de vue de l’anthropologie philosophique, soit selon un point de vue de l’ontologie fondamentale. Mais en tant qu’oeuvre kantienne unique relative à l’anthropologie, l’Anthropologie du point de vue pragmatique est absente dans ce débat dans lequel on peut dire qu’elle a été négligée. La raison qui cause cette situation réside dans la caractéristique empirique présentée par l’Anthropologie du point de vue pragmatique. Cependant, dans la lettre du 4 mai 1793 à Karl Friedrich Stäudlin, Kant lui-même a mentionné qu’il avait fait un cours pendant plus de 20 ans sur cette question anthropologique de « Qu’est ce que l’homme ? ». D’après cela, il nous semble que l’Anthropologie du point de vue pragmatique, provenant des notes de ce cours, doit être considérée comme une oeuvre kantienne portant sur « Qu’est ce que l’homme ? ». Comment pouvons-nous résoudre cette difficulté existante dans la saisie du rapport entre la philosophie et l’anthropologie chez Kant ? Peut-on la résoudre ? Si la réponse est «oui », quel sera un tel rapport ? En effet, dans l’étude du rapport entre la philosophie et l’anthropologie chez Kant, on néglige souvent le rôle clef joué par le concept cosmopolitique. Les trois premières questions sont ramenées à l’anthropologie dans le domaine de la philosophie en son sens cosmopolitique. Que signifie alors la philosophie en son sens cosmopolitique ? Quel rapport cette philosophie a-t-elle avec la philosophie selon son concept cosmique qui a été considérée comme la recherche de la doctrine de la sagesse (à savoir le souverain bien). Si l’Anthropologie du point de vue pragmatique peut être conçue comme une oeuvre kantienne portant sur la question « Qu’est ce que l’homme ? », comment devons-nous saisir son rapport avec les trois premières questions ?Cette étude cherche à clarifier ce rapport entre la philosophie et l’anthropologie chez Kant et le rôle joué par l’Anthropologie du point de vue pragmatique dans ce rapport selon les « concept cosmique », « concept cosmopolitique » et le « souverain bien ». / Kant articulates the relationship between philosophy and anthropology in his Logic. When the three questions (i.e., What can I know? What should I do? What may I hope for?) are reduced to “ What is Man?”, what answer should anthropology give to the question? Concerning the relationship between anthropology and philosophy, therehas been much debate among Kant’s commentators. They attempt to clarify this relationship either from a point of view of philosophical anthropology or according to a perspective of fundamental ontology. Nevertheless, Kant's only work on anthropology, Anthropology from a Pragmatic Point of View, was absent from this debate due to its empirical characteristics. In a letter to Karl Friedrich Stäudlin dated May 4, 1793, Kant himself said that he had done a course for over 20 years on this question of anthropology, “What is man?” Therefore, it seems that the Anthropology from Pragmatic Point of View (from notes of this course) can be seen as the work of Kant on “What is man?” How can we resolve the apprehension about the relationship between philosophy and anthropology in Kant? Can it be resolved? If the answer is “yes,” then what will such a relationship be? Indeed, in the study of the relationship between philosophy and anthropology in Kant, we often overlook the key role played by the concept of cosmopolitanism. The first three questions are brought to anthropology in the field of philosophy in its cosmopolitan sense. What does the philosophy mean in its cosmopolitan sense? What relationship did this philosophy with the philosophy according to its cosmic concept that has been considered as the search of the doctrine of wisdom (namely, of the highest Good)? If the Anthropology from Pragmatic Point of View can be perceived as Kant’s work on the question of "What is man?” then how should we comprehend its relationship with the first three questions?This study aims at clarifying the relationship between philosophy and anthropology in Kant and the role played by the Anthropology from Pragmatic Point of View in this relationship according to the “cosmic concept,” “cosmopolitan concept,” and the “highest good.”

This thesis identifies continuities and disruptions within the tradition of literary allegory in Latin America and critically revisits the category of “national allegory” (Jameson 1986) in order to articulate an interpretative model suited to contemporary “transnational allegorical fiction”. Based on the analysis of seven Mexican novels that register the transition of neoliberalism from the political-economic order to a form of biopolitical control (Althusser, Foucault, Žižek), I identify the emergence of what I call a “transnational affective field”: a symbolic horizon, alternative to the nation, where the prospective function of foundational romances (Sommer) and the retrospective function of mourning akin to postdictatorial fiction (Avelar), converge. This ideological device negotiates power relations, facilitates the transfer of local/global meaning, promotes intercultural empathy and compromise, and denounces mechanisms of exclusion; thereby, reconfiguring the affective and political functions of allegory in Latin American fiction. Part One discusses critical approaches to allegorical fiction in both Latin American and World literatures. Part Two compares the representation of the binomial nation/world in three historiographic metafictions by Carmen Boullosa, Francisco Rebolledo and J.E. Pacheco through recent approaches in post-/de-colonial and memory studies. Part Three examines the depiction of the nation as simulacrum and the figuration of postmodern subjectivities in Jorge Volpi and Juan Villoro from a poststructuralist perspective. It also contends that Álvaro Enrigue’s and Valeria Luiselli’s novels are representative of an emergent meta-allegorical imagination that, in an ironic reversal of allegory (de Man), simultaneously constructs it as a mechanism of ideological control as well as a conscious strategy to resist commodification and symbolic violence (Bourdieu) in the contemporary world. The analysis demonstrates the vitality of Mexican transnational allegorical fiction as a socio-political and affective counter-hegemonic discourse that also functions as an effective strategy of recognition in the international literary field.

<p>El interés de este estudio es examinar las relaciones entre movimientos étnicos y estado en torno a una disputa territorial. En América Latina, los derechos colectivos territoriales étnicos inscritos en las nuevas constituciones abrieron un nuevo marco legal e institucional. El análisis se centra en tratar de entender si el terreno legal e institucional derivado del multiculturalismo facilita la resolución de los conflictos territoriales. Para esto se observa cómo la interacción entre estado y movimientos étnicos guía la elección de las estrategias. Desde esta perspectiva, se estudia el caso de la relación entre el estado colombiano y las comunidades negras de Jiguamiandó y Curvaradó. La información sobre el caso se recolectó a través de entrevistas semi-estructuradas y del análisis de documentos. En 2001, las comunidades huyeron de sus territorios colectivos debido al conflicto armado interno, los cuales fueron ocupados ilegalmente por empresas de palma africana. Por medio de las instituciones del estado, las comunidades han buscado la restitución de sus territorios. En un contexto legal e institucional marcado por alianzas entre grupos paramilitares y élites locales y nacionales, la resolución del conflicto territorial deviene un proceso complejo. Para el análisis del caso se hacen preguntas sobre la influencia de las reformas multiculturales y del terreno legal e institucional estatal sobre las estrategias legales de las comunidades de Jiguamiandó y Curvaradó. También se analiza la intervención de Organizaciones No Gubernamentales (ONG) en la relación entre el estado colombiano y las comunidades. En el estudio se concluye que el complejo contexto legal e institucional limita el margen de acción nacional de las comunidades pero también las provee de estrategias legales que combinan diferentes niveles (local, nacional y transnacional). Las ONG tienen un rol primordial en el planteamiento de tales estrategias que traspasan las fronteras del Estado-Nación, así como en la consolidación a nivel local de la identidad colectiva del movimiento étnico.</p> / C

El interés de este estudio es examinar las relaciones entre movimientos étnicos y estado en torno a una disputa territorial. En América Latina, los derechos colectivos territoriales étnicos inscritos en las nuevas constituciones abrieron un nuevo marco legal e institucional. El análisis se centra en tratar de entender si el terreno legal e institucional derivado del multiculturalismo facilita la resolución de los conflictos territoriales. Para esto se observa cómo la interacción entre estado y movimientos étnicos guía la elección de las estrategias. Desde esta perspectiva, se estudia el caso de la relación entre el estado colombiano y las comunidades negras de Jiguamiandó y Curvaradó. La información sobre el caso se recolectó a través de entrevistas semi-estructuradas y del análisis de documentos. En 2001, las comunidades huyeron de sus territorios colectivos debido al conflicto armado interno, los cuales fueron ocupados ilegalmente por empresas de palma africana. Por medio de las instituciones del estado, las comunidades han buscado la restitución de sus territorios. En un contexto legal e institucional marcado por alianzas entre grupos paramilitares y élites locales y nacionales, la resolución del conflicto territorial deviene un proceso complejo. Para el análisis del caso se hacen preguntas sobre la influencia de las reformas multiculturales y del terreno legal e institucional estatal sobre las estrategias legales de las comunidades de Jiguamiandó y Curvaradó. También se analiza la intervención de Organizaciones No Gubernamentales (ONG) en la relación entre el estado colombiano y las comunidades. En el estudio se concluye que el complejo contexto legal e institucional limita el margen de acción nacional de las comunidades pero también las provee de estrategias legales que combinan diferentes niveles (local, nacional y transnacional). Las ONG tienen un rol primordial en el planteamiento de tales estrategias que traspasan las fronteras del Estado-Nación, así como en la consolidación a nivel local de la identidad colectiva del movimiento étnico. / C

This dissertation asserts that the tortuous relationship Spanish American literature had with cosmopolitanism since the Wars of Independence reached a turning point towards the end of the second half of the twentieth century. While the literary production of the nineteenth and most of the twentieth century was centred on the Spanish American nation and the continent, contemporary literature has become increasingly deterritorialized, and has begun to present narrative worlds and discuss issues that transcend this circumscribed universe. The discerning of this articulation of global issues in contemporary literature – which I contend is predicated on the concept of cosmopolitanism – is the primary objective of this investigation. The five novels examined here are Elena Poniatowska’s La “Flor de Lis” (1988), Mario Vargas Llosa’s El Paraíso en la otra esquina (2003) and El sueño del celta (2010), and Jorge Volpi’s El fin de la locura (2003) and No será la Tierra (2006). This study aims to describe and assess an evolving perspective on the treatment of cosmopolitanism in Spanish America. I trace the shift from the previous generations’ main preoccupation with aesthetic cosmopolitanism, which sought to engage Latin American literary discourse with the Western canon, to what I identify as the current political implication of the concept. To this end, I show that whereas mid-twentieth century authors displaced cosmopolitanism in favour of more politically expedient concepts, authors now plot it in their novels as a means of discussing issues of identity and citizenship in an increasingly globalized world.