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Adrian Curtin

similarity may not be coincidental (Lamont, 1993: 10). Thompson uses the term ‘ritualized phenomenology’ to describe the Tibetan Buddhist account of death, saying that the dissolution meditation provides ‘a script for enacting certain states of consciousness as one dies’ and is ‘more performative and prescriptive than descriptive’. He suggests that it ‘doesn’t so much present a phenomenological description of death as rehearse and enact a phenomenology of death as a ritual performance’ (2014: 291). Exit the King operates in a similar manner. Marguerite guides Berenger

in Death in modern theatre
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Jeremy Tambling

. Paris-born, Jesuit-trained, Lacan (1901–81) – for a short time a young member of the royalist Action française – studied as a medic, taking a doctorate in psychiatry on ‘Paranoid Psychosis and Its Relation to Personality’ in 1932. He began psychoanalysis with Rudolph Loewenstein; in 1933, he began attending lectures on Hegel’s Phenomenology of Spirit (1807) given by Alexandre Kojève (1902–68), which

in Literature and psychoanalysis
Open Access (free)
On Anglo-Saxon things
James Paz

theorists such as Jane Bennett, whose concept of ‘thing-​power’ in Vibrant Matter (2010) seeks to ‘acknowledge that which refuses to dissolve completely into the milieu of human knowledge’ while aiming to ‘attend to the it as actant’.10 Even more recently, Ian Bogost’s Alien Phenomenology (2012) situates things at the centre of being and advocates the use of metaphor in philosophy as a means of glimpsing things as they exist outside of human consciousness.11 The work of Levi Bryant (2011) puts entities at all levels of scale on equal ontological footing and Timothy Morton

in Nonhuman voices in Anglo-Saxon literature and material culture
Sam Haddow

antihumanism, it is useful to look at the play through what Stiegler defines as ‘spirit’. This, as mentioned before, is a combination of belief and desire, inherited partly from Hegel’s Phenomenology of Spirit, and which Stiegler elaborates in States of Shock: This phenomenology of spirit is a processuality, wherein it is a matter of abandoning the individual as point of departure (as Cartesian subject, the transcendental subjectivity of the I think.) […] For Hegel, in other words, it is a matter of overcoming the opposition between the psychic and the collective

in Precarious spectatorship
Open Access (free)
Daniel C. Remein and Erica Weaver

ourselves’, and yet also insist that ‘reading Beowulf , even after all these years is not like talking to an old friend’. 16 And yet, even though the poem offers itself up to questions of old friends very naturally, intimacy is rarely articulated openly as a guiding critical framework. Many times when intimacy is invoked in places where we would expect to see it – in queer theory, affect studies, and theories of sensation or phenomenology – it functions metaphorically as a descriptor of a certain kind

in Dating Beowulf
Foregrounding the body and performance in plays by Gina Moxley, Emma Donoghue and Marina Carr
Mária Kurdi

Spaces: Phenomenology and Performance in Contemporary Drama (Ithaca, NY and London: Cornell University Press), 1994, pp. 186–7. Elaine Aston, An Introduction to Feminism and Theatre (London and New York: Routledge, 1995), pp. 51–2. Lib Taylor, ‘Shape-shifting and Role-splitting: Theatre, Body and Identity’, in Naomi Segal, Lib Taylor and Roger Cook (eds), Indeterminate Bodies (London: Palgrave Macmillan, 2003), pp. 164–5. Judith Butler, ‘Performative Acts and Gender Constitution’ in Julie Rivkin and Michael Ryan (eds), Literary Theory: An Anthology, second edition

in Irish literature since 1990
‘Transformational objects’ and the Gothic fiction of Richard Marsh
Graeme Pedlingham

to this edition and are given in the text. 20 B. O. States, Great Reckonings in Little Rooms: On The Phenomenology of Theatre (Berkeley, Los Angeles and London: University of California Press, 1985), p. 35. 21 R. Marsh, The Joss: A Reversion (1901; Chicago: Valancourt, 2007), p. 26. All subsequent references are to this edition and are given in the text. 22 E. Jentsch, ‘On the psychology of the uncanny’ (1906), Angelaki: Journal of the Theoretical Humanities, 2:1 (1997), 7–16 (p. 13). 188 ‘Transformational objects’ and the Gothic fiction of Marsh 23 Pearce

in Richard Marsh, popular fiction and literary culture, 1890–1915
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Alisa Manninen

, ‘Fantasizing Infanticide: Lady Macbeth and the Murdering Mother in Early Modern England’, College Literature , 32 (2005), pp. 72–91; and Joanna Levin, ‘Lady Macbeth and the Daemonologie of Hysteria’. ELH , 69 (2002), pp. 21–55. 21 Julia Reinhard Lupton, ‘ Macbeth 's Martlets: Shakespearean Phenomenologies of Hospitality’, Criticism , 54 (2012), pp. 365–76 (p. 372). 22 Alvin Kernan, Shakespeare, the King’s Playwright: Theater in the Stuart Court, 1603–1613 (New Haven: Yale University Press, 1995), p. 77

in The genres of Renaissance tragedy
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The Digby Mary Magdalen and Lewis Wager’s Life and Repentaunce of Marie Magdalene
Tamara Atkin

to religious representation. In short, throughout history orthodox defences of images have coincided with questions about their validity. In its ‘frequent insistence on the power of “shewing” and corporeal apprehension of sacred truths’, the Digby Mary Magdalen seems to celebrate ‘the very phenomenology of theater, the embodying of narrative’.39 CONTZEN 9780719089701 PRINT (MAD0059) (G).indd 197 01/12/2014 15:34 198 Sanctity as literature But as Coletti has suggested, in places it seems to challenge this materially determined, on the one hand offering up a

in Sanctity as literature in late medieval Britain
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Contemporary Olson
David Herd

politics of identity and second, of the sceptical reading of phenomenology that found expression in deconstruction.22 This argument relates back to Olson’s intellectual development in the immediate aftermath of the Second World War, the crimes of which made it necessary for philosophers, writers and policy-makers alike to develop a vocabulary of shared humanity; witness Hannah Arendt’s Human Condition, Olson’s own essay Human Universe, as well as the issuing in 1948 of the Universal Declaration of Human Rights. By the mid-1960s two shifts had occurred. First, as Nichols

in Contemporary Olson