Crossings: An Interview with Rebecca Comay
Notice bibliographique
Résumé
The following Interview with Rebecca Comay (RC) took place on 28 October 2016 In Winnipeg. In addition to Mosaic Editor Dawne McCance (DM), two of the journal's graduate student interns, Katelyn Dykstra (KD) and David Hutten (DH), participated in the interview. Mosaic is pleased to publish the interview here. DM So here we are at the Fort Garry Hotel in Winnipeg on October 28th welcoming Rebecca Comay after her wonderful public lecture last night. Let's begin, Rebecca, by introducing you briefly to Mosaic readers, some of whom may not know of you and your work. Might you tell us where you studied and how you came to locate yourself at the University of Toronto between comparative literature and philosophy? RC Well, I had a stint at pretty hardcore philology--about as far away from philosophy I could get. My first degree was in Classics and Philosophy. While studying Greek, I became obsessed with learning other ancient languages and moved over into Hebrew and Egyptian and other Near Eastern languages. I flipped around for a while between very abstruse German philosophy and a lot of very dead languages--really, I am talking about staring at a lot of scratches [laughs]. I was quite restless. I was not a very focused student. I had done an MA in Philosophy, switched tracks and went off to Yale to start a PhD in Egyptology. I found myself falling down this rabbit hole of dead languages. I was studying Egyptian, Akkadian, and Sumerian--the languages of Mesopotamia (now Iraq, Iran)--Hebrew, Coptic, things like that. It was completely absorbing and it definitely fed a certain obsessional streak, but ultimately--I don't know, I think I probably didn't have the patience or stamina. It was a funny time and place to be doing that kind of thing: there I was living in New Haven during the glory days of Yale criticism, studying dead languages. De Man was giving his seminar on Shelley's Triumph of Life, Derrida was giving lectures on Blanchot. I was holed up in the Yale Babylonian Collection in Sterling Library. Somehow I got wind of this thing happening down the road, and found myself wandering off to these extraordinary seminars. It was more or less an accident that I ended up there--I think I had noticed a poster--but I was immediately hooked. I ended up wending my way back to philosophy. I wrote my PhD thesis on Heidegger's Zur Seinsfrage--that's the essay where Heidegger famously crosses out the word Being (the palimpsest produced by this typographical gesture was emblematic, for Derrida, of the operation of sous rature.) I went to live in Paris for a while and attended Derrida's seminar, as well as Deleuze's and Kristeva's classes. It was a pretty invigorating time. Derrida was extraordinarily generous to me, as he was to everyone. He gave me some great advice that I managed to completely ignore: he basically told me I should stop doing philosophy and get myself back to Assyriology ... oh well. The Philosophy department in Toronto has always been my home department, but several years ago I shifted part of my teaching over into Comparative Literature, partly out of intellectual restlessness; my own work has been taking me increasingly outside philosophy in any case. DM You work between the two units? RC I also teach in an undergraduate interdisciplinary program called Literature and Critical Theory, and I'm affiliated with German and Jewish Studies. So yes, I move around some. DM Please tell us about the European Graduate School. RC It's a really fascinating intellectual experiment. It's very different than a regular university, even though it has been formally accredited to grant degrees and so on (I think some people may be a little ambivalent about this semblance of normalization). Because of the small size, the intellectual focus, and the concentrated framework, everything is super intense. The students do all their coursework for the year in a compressed three-week session, everyone is living under one roof, living and breathing philosophy from morning to night--a cross between the Magic Mountain and high-altitude fitness training. …
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Comment cette classification a été obtenuedéplier
Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,000 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,002 | 0,000 |
| Études des sciences et des technologies | 0,002 | 0,001 |
| Communication savante | 0,001 | 0,002 |
| Science ouverte | 0,001 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,000 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».