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Women and the work of conversion in early modern England

similarly capacious, embracing a ‘turning in position, direction, destination’. 6 Gunter’s ‘staggering’, then, can be read as the necessary stumbling that allows for a change of direction; in the terms of the queer phenomenology proposed by Sara Ahmed, ‘in order to become orientated . . . we must first experience disorientation’. 7 Gunter’s conversion or

in Conversions
Renaissance emotion across body and soul

to project modern conceptions of experience onto our understanding of the past has been extremely productive in pushing scholars to read Renaissance texts in new lights, making new space for the deeply material engagements present in contemporary descriptions and representations of passionate experience. What this emphasis on a thoroughly holistic ‘historical phenomenology’ has

in The Renaissance of emotion
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gendered behaviour. As Sara Ahmed argues in Queer Phenomenology , that gender ‘is an effect of how bodies take up objects, which involves how they occupy space by being occupied in one way or another’. 35 In recent scholarship, conventual space has become a crucial locus for the study of the mutual influence of materiality, gender, and religious identity. Offering a compelling study of seventeenth

in Conversions
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editors emphasise in their Introduction, several of the book’s contributors explore how ‘pre-Cartesian psychophysiology may have affected early modern self-experience’, and the ways in which ‘the very language of physiology … helps determine phenomenology’. 6 While Reading the Early Modern Passions includes work that explores methods and approaches beyond Galenic humoralism – for example, the

in The Renaissance of emotion
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W.T. MacCary, Friends and Lovers: The Phenomenology of Desire in Shakespearean Comedy (Columbia University Press, 1985). 41 D.L. Miller, The Poem’s Two Bodies (Princeton University Press, 1988). 42 J. Nohrnberg, The Analogy of The Faerie

in Renaissance psychologies
Poetic tradition in The Parliament of Fowls and the Mutabilitie Cantos

Politics of Reading (Ithaca, NY: Cornell University Press, 1983 ), 162. 6 Quilligan, Milton’s Spenser , 161. Judith Ferster , ‘ Reading Nature: The Phenomenology of Reading in the Parliament of Fowls ’, Mediaevalia , 3 ( 1977 ), 189–213, makes a similar point about the Parliament of Fowls when she writes ‘the poem chooses to demonstrate the possible creativity of loving discourse with the world through the part of the chain of discourse it occupies: the discourse between

in Rereading Chaucer and Spenser
Hope, fear and time in Troilus and Cressida

and fear singular among the emotions, and it can be said that fear and hope are the Janus face that men and women wear when they turn to the future. Phenomenology has argued that human experience is enabled by emotional states underpinning the perception of the world. Not only does this emotional state precede all thoughts and considerations; it is the very condition of their possibility: human beings

in Love, history and emotion in Chaucer and Shakespeare
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. 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
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Macbeth

, ‘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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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