Abstract only

advertisements in almanacs foreshadowed the consumer ‘revolution’ and medical materialism already well documented in the eighteenth century. The medical beliefs and practices promoted in almanacs pay little attention to any kinds of experiments or discoveries taking place in the wider scientific or medical community, and disregard the quantitative and objective medical system generally attributed to the late seventeenth and eighteenth centuries.12 The study of the medical content of almanacs printed between 1640 and 1700 has resulted in two major findings. In the first place

in English almanacs, astrology and popular medicine: 1550–1700

conclusion to part ii What these different commentaries – on political defeat, deteriorating political climates for radicals, and state repression – have in common is an emphasis on transformed contexts, things external to the radical that make it more difficult for them to maintain their hostility to the status quo. Such an approach makes obvious sense: most renegades emerge during times of growing conservatism and setbacks for those challenging institutions of power. This would seem consistent with Marxist materialism in one sense: if being determines

in The politics of betrayal
Abstract only

fundamentally implausible, as are attempts to reduce consciousness to physiology. 14 Nagel is unpersuaded that physicalism or materialism offers an all-encompassing account of human experience. Likewise, in the Renaissance, as this collection demonstrates, humoralism was not the only system available for understanding human emotion. 15 Other discourses – religious, aesthetic

in The Renaissance of emotion
Abstract only
Walking on two feet

some of the recurring themes and images arising in the early key texts of new historicism and cultural materialism, I argue in Chapter 2 that these approaches in a number of ways orient their critical strategies according to certain kinds of logics and structures of reflection. This orientation frequently takes the form either of an analysis of Renaissance power represented and discussed through a

in Rethinking the university
Open Access (free)

matter is grounded in the vital materialism of political ecologist Jane Bennett, who calls for more ethical engagements with ‘vibrant matter and lively things’ ( 2010 : viii). Departing from the human–human responsibility of social ethics, Bennett suggests that ‘perhaps the ethical responsibility of an individual human now resides in one’s response to the assemblages in which one finds oneself participating’ ( 2010 : 37). Aligned with strategies of new materialist, post-human and ecological discourses, Bennett’s framework shares a desire to dismantle ontological

in Performing care

poststructuralism consciously seek to eschew materialism. Yet, whereas many 02c Globalisation 040-068 2/2/11 15:09 Page 41 Political economy and ideology 41 political economy approaches eschew structuralism but leave in place the materialist bias, constructivism and post-structuralism remain tied, generally speaking, to a structuralist ontology. This leaves post-structuralism unable to determine how ideational change occurs. Many constructivists, on the other hand, seek to detail the origins of change – and actually resort to materialist explanations as a result. Neo

in Globalisation and ideology in Britain
Abstract only
Historicism, whither wilt?

the colonising dangers of attempting to speak for the past – something Stephen Greenblatt and other New Historicists have characterised themselves as doing and which comes through in their anecdotal style, no matter how ‘thick’ a description one provides of the cultural phenomenon under scrutiny.14 Despite the value of this reminder, however, these responses also understate New Historicism’s, and more so Cultural Materialism’s, at least theoretical investment in a self-conscious examination of early modern culture. From the start, its major theorists, including

in Texts and readers in the Age of Marvell
Spiritualist phenomena, Dada photomontage, and magic

strategy to cede complete access to the material world to capitalism and its facilitators, science and technology.16 The methods of science, then, are not the opposite of magic, but its competitor. The materialism of Dada can, thus, be seen as a challenge to capitalist modernity rather than an accommoda­tion with it. In contrast to Benson’s reading, Richard Sheppard has argued in Dada–Modernism–Postmodernism that in Berlin Dada can be found an affirmation of ‘the interpenetration of the material and the spiritual and the possibility of the impossible’.17 This view of

in The machine and the ghost
Abstract only

– include a critique of the reductive, empty consumerism of this world, for which the pornographic, defined for these purposes by a soulless, commercially motivated materialism, can become a kind of shorthand. At times, however, this thematisation is marked by a very contemporary ambivalence, which leaves any critique of the ways of this world, and of this pornography, awkwardly entangled with the very structures it might like to

in The new pornographies
Censorship, knowledge and the academy

, ‘a similar kind of critical opposition becomes available in the present’. This is because, as I argued in Chapter 2 , cultural materialism has displaced dialectical materialism, such that ‘a form of reflection theory’ has been reasserted, through which ‘history has become a mirror in which contemporary political priorities have been substituted for the former certain ground of Marxist

in Rethinking the university