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‘The needle may convert more than the pen’

Women and the work of conversion in early modern England

Claire Canavan and Helen Smith

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

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The passions of Thomas Wright

Renaissance emotion across body and soul

Erin Sullivan

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

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Simon Ditchfield and Helen Smith

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

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Richard Meek and Erin Sullivan

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

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Robert Lanier Reid

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

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Propagating authority

Poetic tradition in The Parliament of Fowls and the Mutabilitie Cantos


Craig Berry

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

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‘Expectation whirls me round’

Hope, fear and time in Troilus and Cressida


Kai Wiegandt

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

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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

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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

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Going unseen

Invisibility and erasure in The Two Merry Milkmaids

Chloe Porter

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