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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

in Nonhuman voices in Anglo-Saxon literature and material culture

cooperation at various levels of film culture. REFERENCES 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 Press. Ahmed, S. (2006). Queer Phenomenology: Orientations, Objects, Others. Durham, NC: Duke University Press. Ahmed, S. (2010). The Promise of Happiness. Durham, NC: Duke University

in The power of vulnerability
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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

in On anachronism
Open Access (free)
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

in Making and unmaking in early modern English drama

, 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

in Visions and ruins
Open Access (free)
Ecopoetics, enjoyment and ecstatic hospitality

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

in Literature and sustainability
Sustaining literature

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 whatever. 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

in Literature and sustainability

’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 study of

in The quiet contemporary American novel
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Counterfactual Romanticism

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

in Counterfactual Romanticism
Reading Peau noire, masques blancs in context

libération, Algiers: SNED Macey, D. (1999) ‘Fanon, phenomenology, race’, Radical Philosophy, 95, 8–14 —— (2000) Frantz Fanon: A Life, London: Granta Mackay, C. (1929/1957) Banjo: A Story Without a Plot, New York: Harcourt Brace Jovanovich MacMaster, N. (1997) Colonial Migrants and Racism: Algerians in France, 1900– 62, Basingstoke: Macmillan 72 Frantz Fanon’s Black Skin, White Masks —— (2001) Racism in Europe 1870–2000, Basingstoke: Palgrave Makward, C. P. (1999) Mayotte Capécia ou l’aliénation selon Fanon, Paris: Karthala Manville, M. (1992) Les Antilles sans fard

in Frantz Fanon’s 'Black Skin, White Masks