chapter tells the history of the rise of English Studies; the next four chapters deal in turn with phenomenology, structuralism, post-structuralism, and psychoanalysis, and the Conclusion is entitled ‘Political Criticism’. Eagleton makes no pretence to neutrality – he is a Marxist critic writing from a committed and identified position, not a sipper and taster of ‘isms’ who swills each one around for a few moments and then passes on to the next one. The omissions are striking – the index (this is in 1983) has no entry on ‘feminism’ or ‘feminist theory’, for instance
Ingold, Being Alive, pp. 15–32.
44 Ingold, Being Alive, pp. 30–1. In this section, Ingold is critiquing
Christopher Tilley’s The Materiality of Stone: Explorations in
Landscape Phenomenology (Oxford: Berghahn, 2004).
45 Orton and Wood with Lees, Fragments of History, p. 142.
46 ‘Swan’: Ferdinand Holthausen, ‘Anglosaxonica Minora’, Beiblatt zur
Anglia, 36 (1925), 219–20; ‘quill pen’: F. H. Whitman, Old English
Riddles (Ottawa: Canadian Federation for the Humanities, 1982),
pp. 144–8; ‘figurehead’: see Williamson, Old English Riddles of the
Exeter Book, pp
cooperation at various levels of film culture.
Adetiba, E. and T. Burke (2017). ‘Tarana Burke says #MeToo should center marginalized
communities’, The Nation (17 November), www.thenation.com/article/tarana-
burke-says-metoo-isnt-just-for-white-people (accessed 18 February 2017).
Ahmed, S. (2004). The Cultural Politics of Emotion. Edinburgh: Edinburgh University
Ahmed, S. (2006). Queer Phenomenology: Orientations, Objects, Others. Durham,
NC: Duke University Press.
Ahmed, S. (2010). The Promise of Happiness. Durham, NC: Duke University
memory after it. Derrida will not
think of time as implying chronology, because ‘the concept of
time, in all its aspects, belongs to metaphysics, and it names the
domination of presence’. 6 If the very concept of time is metaphysical, this
feeds his critique of Husserl: discussing The Phenomenology of
Internal Time Consciousness (lectures given between 1905 and
1910, published by Heidegger in 1928
Invisibility and erasure in The Two Merry Milkmaids
Spenser, Knapp explains that the ‘central paradox of Christian
epistemology’ is ‘that the only path to the invisible
truth leads through the visible world’. 50 Knapp discusses Spenser’s
Protestant-minded negotiation of this paradox with reference to
Marion’s Catholic phenomenology, which claims that invisible
truth can be reached through ‘phenomenal lived
experience’. 51 Spenser, in Knapp
, Queer Phenomenology: Objects, Orientations, Others
(Durham, NC: Duke University Press, 2006), pp. 106–7.
56 Judith Kay Nelson, Seeing through Tears: Crying and Attachment
(New York: Brunner-Routledge, 2005), p. 131. On crying and the
Christian tradition see E. M. Cioran, Tears and Saints, trans. Ilinca
Zarifopol-Johnston (Chicago: University of Chicago Press, 1995).
57 On the meanings of medieval tears see, among others, Mary Carruthers,
‘On affliction and reading, weeping and argument: Chaucer’s lachrymose Troilus in context’, Representations 93 (2006), 1
pays tribute, albeit more obliquely. In its interweaving of Heideggerian
phenomenology, Adorno and Horkheimer’s Marxist critique of the
domination of nature within capitalist modernity, and Michel Serres’s
notion of a ‘natural contract’, Bate’s take on Clare in The Song of the Earth
was important in foregrounding the relationship between human psychophysical wellbeing and socio-ecological conditions. As I have argued
elsewhere (Rigby 2004), however, I think that in his reception of Heidegger,
Bate is lured into an anthropocentric over-valuation of the poetic word
its Joycean mode aims for maximal inclusion of all the
forces of the material word, inscribing all the potentialities of the sign in
a single book, while phenomenology would aim to intuit a sense beyond
all the singular incarnations that would be present for any subject
Since equivocity always evidences a certain depth of development and
concealment of a past, and when one wishes to assume and interiorize
The twilight of the Anthropocene 125
the memory of a culture in a kind of recollection (Erinnerung) in the
Hegelian sense, one has, facing this
’s mind. Despite its complexity, however, the passage reveals
Harding’s interest in breaking apart distinctions between linear and
non-linear time and also between temporality and spatiality, reaching
beyond the confines of George’s brain through ‘a radius of years’ and
back across many centuries.
Prioritising what Miller calls the ‘rhetorical interpretations of
temporality in literature’ is not, then, to ignore the thematic implications of Paul Ricœur’s ‘phenomenology of time experience’, which
removes time from its purely linear connotations and informs any
contested categories – of the divergent scenario
envisaged). Her analysis of fictions relating to the American Civil War
and the Second World War yield the insight that the counterfactual
imagination has been used as a politicised, reparative tool in which history’s perceived injustices are remedied. She has elsewhere referred to
such a move as an act of ‘undoing’ that offers ‘an enlarged sense of
temporal possibility correlating with a newly activist, even interventionist, relation to our collective past’.13
Gallagher also offers a kind of phenomenology or psychology of