In one of the most evocative frescoes of the Renaissance, Raphael juxtaposes Plato and Aristotle. The pairing would seem obvious, since the two thinkers had been for centuries symbols of philosophy and wisdom. But only the recent revival of Plato, begun in the mid-fifteenth century, had allowed the Latin world to gain a better understanding of Platonic philosophy and, therefore, to compare Plato's doctrines directly to those of Aristotle. Were master and disciple in harmony? And if not, which of the two should be favored? Such questions were less innocent than one might think, and the answers to them had implications for philosophy, theology, speculation on the natural world, and even politics. The course will offer an overview of Renaissance philosophy and culture by focusing on the different ways in which Plato and Aristotle were read, interpreted, and exploited between the fifteenth and seventeenth centuries. The course will be conducted in English; a basic knowledge of Latin is desirable but not required.

The greats all have something to say about translation. The Hebrew poet H. N. Bialik is attributed with saying that “he who reads the Bible in translation is like a man who kisses his bride through a veil.” That, however, is a mistranslation: What Bialik really wrote was, “Whoever knows Judaism through translation is like a person who kisses his mother through a handkerchief." (http://benyehuda.org/bialik/dvarim02.html), a saying that he probably translated and adapted from Russian or German. (https://networks.h-net.org/node/28655/discussions/116448/query-bialik-kissing-bride) Robert Frost wrote, “I could define poetry this way: it is that which is lost out of both prose and verse in translation.” Walter Benjamin defines it: “Translation is a form. To comprehend it as a form, one must go back to the original, for the laws governing the translation lie within the original, contained in the issue of its translatability.” Lawrence Venuti rails against translation that domesticates, rather than foreignizes, thus betraying the foreign text through a contrived familiarity that makes the translator invisible. Emily Wilson wants her translation “to bring out the way I think the original text handles it. [The original text] allows you to see the perspective of the people who are being killed.” https://bookriot.com/2017/12/04/emily-wilson-translation-the-odyssey/ Is translation erotic? A form of filial love? Incestuous? A mode of communion, or idol worship? Is translation a magician’s vanishing trick? Is translation traitorous, transcendent? Maybe translation is impossible. But let’s try it anyways! In this graduate seminar, we will read key texts on the history and theory of translating literature, and we sample translations from across the centuries of the “classics,” such as the Bible and Homer. We will consider competing translations into English of significant modern literary works from a variety of languages, possibly including, but not limited to German, Yiddish, French, Hebrew, and Russian. These readings will serve to frame each student’s own semester-long translation of a literary work from a language of her or his choice. The seminar offers graduate students with their skills in various language an opportunity to take on a significant translation project within a circle of peers.

For professionals in the field of mental care, Freud's work is often regarded as outmoded, if not problematic psychologists view his work as non-scientific, dependent on theses that cannot be confirmed by experiments. In the realm of literary and cultural theory, however, Freud's work seems to have relevance still, and is cited often. How do we understand the gap between a medical/scientific reading of Freud's work, and a humanist one? Where do we locate Freud's relevance today? The graduate course will concentrate on Freud's descriptions of psychoanalytic theory and practice, as well as his writings on literature and culture.

This course introduces students to selections from the best literary works written in Hebrew over the last hundred years in a relaxed seminar environment. The goal of the course is to develop skills in critical reading of literature in general, and to examine how Hebrew authors grapple with crucial questions of human existence and national identity. Topics include: Hebrew classics and their modern "descendents," autobiography in poetry and fiction, the conflict between literary generations, and others. Because the content of this course changes from year to year, students may take it for credit more than once. This course is conducted in Hebrew and all readings are in Hebrew. Grading is based primarily on participation and students' literary understanding.

European intellectual and cultural history from 1870 to 1950. Themes to be considered include aesthetic modernism and the avant-garde, the rebellion against rationalism and positivism, Social Darwinism, Second International Socialism, the impact of World War One on European intellectuals, psychoanalysis, existentialism, and the ideological origins of fascism. Figures to be studied include Nietzsche, Freud, Woolf, Sartre, Camus, and Heidegger.

In this course we will consider the writing, publication, and reading of texts created on both sides of the Atlantic in early modern times, from the era of Gutenberg to that of Franklin, and in many languages. The seminar will be held in the Kislak Center for Special Collections, Rare Books and Manuscripts in Van Pelt Library and make substantial use of its exceptional, multilingual collections, including early manuscripts, illustrated books, plays marked for performance, and censored books. Any written or printed object can be said to have a double nature: both textual and material. We will introduce this approach and related methodologies: the history of the book; the history of reading; connected history; bibliography; and textual criticism. We will focus on particular case studies and also think broadly about the global history of written culture, and about relations between scribal and print culture, between writing and reading, between national traditions, and between what is and what is not “literature.” We encourage students with diverse linguistic backgrounds to enroll. As part of the seminar, students will engage in a research project which can be based in the primary source collections of the Kislak Center. History Majors or Minors may use this course to fulfill the US, Europe, or Latin America geographic requirement if that region is the focus of their research paper.

In this course we will read the Inferno, the Purgatorio and the Paradiso, focusing on a series of interrelated problems raised by the poem: authority, fiction, history, politics and language. Particular attention will be given to how the Commedia presents itself as Dante's autobiography, and to how the autobiographical narrative serves as a unifying thread for this supremely rich literary text. Supplementary readings will include Virgil's Aeneid and selections from Ovid's Metamorphoses. All readings and written work will be in English. Italian or Italian Studies credit will require reading Italian texts in their original language and writing about their themes in Italian. This course may be taken for graduate credit, but additional work and meetings with the instructor will be required.

This course will provide an introduction to some of the most important film theory debates and allow us to explore how writers and filmmakers from different countries and historical periods have attempted to make sense of the changing phenomenon known as "cinema," to think cinematically. Topics under consideration may include: spectatorship, authorship, the apparatus, sound, editing, realism, race, gender and sexuality, stardom, the culture industry, the nation and decolonization, what counts as film theory and what counts as cinema, and the challenges of considering film theory in a global context, including the challenge of working across languages. There will be an asynchronous weekly film screening for this course. No knowledge of film theory is presumed.

In recognition of the 2026 FIFA World Cup—hosted also in Philadelphia among other cities—we will explore soccer’s centrality in Italian Culture. Italy is a country where cultural traditions run deep, and among its most compelling cultural phenomena is the nation’s fervent attachment to soccer, or “calcio” as it is known in Italian. As historian John Foot claims, “You can’t understand Italy without understanding football, and you can’t understand football without understanding Italy.” Indeed, beyond its role as a popular sport, calcio is a cultural phenomenon reflecting and influencing political discourses, national identities, social values, and local communities. This course seeks to explore the significance of soccer in and outside Italy, considering it not just as a pastime, but as a powerful cultural lens through which we can gain a deeper understanding of Italian society. We will analyze how calcio functions as a social institution that transcends regional differences, class divisions, and generational gaps, uniting diverse groups in shared experiences. At the same time, the course will investigate how soccer can also amplify differences, exclusion, and racist behaviors. Moreover, we will explore how soccer relates to design, architecture, music, and soccer icons (Maradona, Totti, Messi, Zidane, etc.). By examining the cultural, historical, and social dimensions of Italian soccer, this course will provide a rich framework for exploring how soccer intersects with broader cultural narratives and social dynamics in Italy and discussing crucial issues in Italian culture, such as multiculturalism, immigration, and anti-racist movements. Students will be exposed to a diverse array of films and visual, literary, theoretical, and historical materials, including Gramsci, Barthes, Nussbaum, Bourdieu, Pasolini, Saba, Soriano, Vázquez, Salvatores, and Sorrentino, among others. At the end of the course, students will gain a unique perspective on Italian culture and society, analyze the role of soccer in Italian culture and from a global perspective, understand how sports can be a lens for examining broader cultural issues, develop critical thinking skills to analyze complex social phenomena. Course taught in English.

This course examines fascism and anti-fascist struggles through the study of film, literature, political theory, visual art, and history. While situating fascism in a global context, it focuses on its history in North and South America and Europe from the early 20th century into the 21st. See the English Department's website at www.english.upenn.edu for a description of the current offerings.