The Art of Moving

2021 ◽  
pp. 156-192
Author(s):  
Benedict S. Robinson
Keyword(s):  
Eighteenth Century ◽  
Cultural History ◽  
Literary History ◽  
Mechanistic Model ◽  
Clear Distinction ◽  
New Science ◽  
Psychological Fiction ◽  
History Of ◽  
The Will ◽  
The Mind

“The Art of Moving” turns to an eighteenth-century culture of the sentiments, traditionally seen in strong contrast to a Renaissance culture of the passions. I argue instead that, from the standpoint of rhetoric, the discourses on affectivity from 1500 to 1800 constitute parts of a single, unfolding process. The chapter traces the influence of rhetoric on Shaftesbury, Hume, and Smith, arguing that empiricist models of the mind are built on a rhetorical concern with vivid, forceful, and passionate imagery, and that such models effectively introject a rhetorical scene into the mind. The chapter then turns to Samuel Richardson’s Clarissa—traditionally the exemplary instance of a new, “psychological” fiction—in order to argue that the novel’s psychology is in fact an externalist, rhetorical one that resists any clear distinction between character-driven and plot-driven fictions. Richardson’s novel opens up a series of concerns that reach deep into the material of both this chapter and the previous one: about post-Hobbesian accounts of the will as determined by passions; about circumstantial narrative as a means of not just representing but also exploiting that determination; about empiricism collapsing into a Gorgian rhetoric in which the very effort to promote an ethics of natural sentiment introduces a quasi-mechanistic model of the human being. In its final pages, the chapter turns to Smith’s lectures on rhetoric and Giambattista Vico’s New Science to argue that, between 1600 and 1800, literary history was becoming legible as the material of a cultural history of the passions.

Beérkezett könyvek

2008 ◽  
Vol 63 (4) ◽  
pp. 769-770
Author(s):  
Csaba Pléh
Keyword(s):  
New York ◽  
Point Of View ◽  
Cambridge University ◽  
New Science ◽  
Oxford University ◽  
History Of ◽  
The Mind ◽  
Oxford University Press

Danziger, Kurt: Marking the mind. A history of memory . Cambridge University Press, Cambridge, 2008Farkas, Katalin: The subject’s point of view. Oxford University Press, Oxford, 2008MosoninéFriedJudités TolnaiMárton(szerk.): Tudomány és politika. Typotex, Budapest, 2008Iacobini, Marco: Mirroring people. The new science of how we connect with others. Farrar, Straus and Giroux, New York, 2008Changeux, Jean-Pierre. Du vrai, du beau, du bien.Une nouvelle approche neuronale. Odile Jacob, PárizsGazzaniga_n

The Will of Cardinal Giordano Orsini (ob. 1438)

Traditio ◽  
1996 ◽  
Vol 51 ◽  
pp. 257-286 ◽  
Author(s):  
Christopher S. Celenza
Keyword(s):  
Fifteenth Century ◽  
Cultural History ◽  
Italian Renaissance ◽  
Short Introduction ◽  
Renaissance Humanism ◽  
The Third ◽  
Textual History ◽  
History Of ◽  
The Will ◽  
First Time

There are many still unstudied aspects of the cultural history of early Quattrocento Rome, especially if we consider the years before 1443, the date of the more or less permanent re-entry into the civitas aeterna of Pope Eugenius IV. The nexus between the still ephemeral papacy and the emerging intellectual movement of Italian Renaissance humanism is one of these aspects. It is hoped that this study will shed some light on this problem by presenting a document that has hitherto not been completely edited: the original will of Cardinal Giordano Orsini. As we shall see, this important witness to the fifteenth century provides valuable information on many fronts, even on the structure of the old basilica of Saint Peter. The short introduction is in three parts. The first has a discussion of the cardinal's cultural milieu with a focus on the only contemporary treatise specifically about curial culture, Lapo da Castiglionchio's De curiae commodis. The second part addresses the textual history of the will as well as some misconceptions which have surrounded it. The third part contains a discussion of the will itself, along with some preliminary observations about what can be learned from the critical edition of the text here presented for the first time.

scholarly journals Ricerche sul teatro classico spagnolo in Italia e oltralpe (secoli XVI-XVIII)

2020 ◽  
Keyword(s):  
Eighteenth Century ◽  
Iberian Peninsula ◽  
Cultural History ◽  
Multidisciplinary Approach ◽  
Complex Phenomenon ◽  
Italian History ◽  
History Of ◽  
History Of Europe ◽  
European Theatre ◽  
Theatrical Companies

At the height of its development and up to the eighteenth century, the Spanish classical theatre significantly contributed to the formation of the modern European theatre. Theatre texts and theatrical companies were in fact circulating outside the Iberian peninsula and the Spanish experience of theatre triggered literary debates and reflections that played a central role to the cultural history of Europe, from Neoclassicism to the beginnings of Romanticism. It is a complex phenomenon crossing linguistically and culturally diversified territories, and which therefore needs an inter- and multidisciplinary approach. We tried to respond to this need by involving scholars and researchers in the fields of Hispanic, French, Italian, history of entertainment and musicology for the drafting of this volume.

Kese and Tellak: Cultural Framings of Body Treatments in the ‘Turkish Bath’

2016 ◽  
Vol 24 (3) ◽  
pp. 462-469
Author(s):  
Kornelia Hahn
Keyword(s):  
Eighteenth Century ◽  
Cultural History ◽  
Present State ◽  
Temporal Order ◽  
Western Culture ◽  
Steam Bath ◽  
Cultural Practice ◽  
Islamic Culture ◽  
History Of ◽  
Specific Culture

Using water for body treatments has an especially long tradition in many cultures and, is deeply intertwined with Roman and Ottoman culture. However, it is clear that today it is not possible to attribute bathing – not even a specific type of bathing, such as the hammam steam bath – to one particular culture (ignoring the obvious problems associated with trying to delineate clearly between such blurred constructs as a specific culture or as a discrete entity). Thus, the ‘Turkish bath’ is a widely used term introduced to Europe in the eighteenth century or applied to various different manifestations. The term reflects the European perception of Turkish bathing culture, primarily connected with bathing within a hammam complex or – as the Turkish term goes – a hammami. Bathing in the hammam-style is rather a Roman cultural practice, an element adapted and integrated in Ottoman culture and readapted thereafter into modern Western culture. It is often believed that these practices are rooted in the cultural history of the present state of Turkey (although ancient ‘Turkish bath’ architecture famously exists in Greece or Albania, too1). Furthermore, the geographical or architectural nexus between mosques and hammams and, also, the temporal order of Islamic culture (in which visiting a hammam before various ritual occasions is required) have often suggested seeing the Turkish bath as a religious custom.

Historical Psychology

2020 ◽  
Author(s):  
Noemi Pizarroso Lopez
Keyword(s):  
Turn Of The Century ◽  
Time And Space ◽  
Time Space ◽  
Memory Time ◽  
History Of ◽  
Scientific Technical ◽  
Basic Functions ◽  
The Will ◽  
The Mind ◽  
Over Time

Historical psychology claims that the mind has a history, that is, that our ways of thinking, reasoning, perceiving, feeling, and acting are not necessarily universal or invariable, but are instead subject to modifications over time and space. The theoretical and methodological foundations of this movement were laid in France by psychologist Ignace Meyerson in his book Les fonctions psychologiques et les œuvres, published in 1948. His program stressed the active, experimental, constructive nature of human behavior, spanning behavioral registers as diverse as the linguistic, the religious, the juridical, the scientific/technical, and the artistic. All these behaviors involve aspects of different mental functions that we can infer through a proper analysis of “works,” considered as consolidated testimonies of human activity. As humanity’s successive achievements, constructed over the length of all the paths of the human experience, they are the materials with which psychology has to deal. Meyerson refused to propose an inventory of functions to study. As unstable and imperfect products of a complex and uncertain undertaking, they can be analyzed only by avoiding the counterproductive prejudice of metaphysical fixism. Meyerson spoke in these terms of both deep transformations of feelings, of the person, or of the will, and of the so-called “basic functions,” such as perception and the imaginative function, including memory, time, space, and object. Before Meyerson the term “historical psychology” had already been used by historians like Henri Berr and Lucien Febvre, a founding member of the Annales school, who firmly envisioned a sort of collective psychology of times past. Meyerson and his disciples eventually vied with their fellow historians of the Annales school for the label of “historical psychology” and criticized their notions of mentality and outillage mental. The Annales historians gradually abandoned the label, although they continued to cultivate the idea that mental operations and emotions have a history through the new labels of a “history of mentalities” and, more recently at the turn of the century, a “history of emotions.” While Meyerson and a few other psychologists kept using the “historical psychology” label, however, mainstream psychology remained quite oblivious to this historical focus. The greatest efforts made today among psychologists to think of our mental architecture in terms of transformation over time and space are probably to be found in the work of Kurt Danziger and Roger Smith.

“Our Lot is Fallen Into an Age of Wonders”: John Spencer and the Controversy Over Prodigies in the Early Restoration

1995 ◽  
Vol 27 (2) ◽  
pp. 237-252 ◽  
Author(s):  
William E. Burns
Keyword(s):  
Eighteenth Century ◽  
Natural Philosophy ◽  
Natural Philosopher ◽  
Newtonian Physics ◽  
Cambridge University ◽  
New Science ◽  
History Of ◽  
Traditional Institutions ◽  
Early Restoration ◽  
Specific Challenge

England during the early Restoration is a fascinating case of the cultural fertility of counterrevolution. The problem of the reimposition of authority following the destruction and revival of such traditional institutions as monarchy, bishops, and nobility led to a variety of new expedients, rather than simply the return to old verities that one might expect from the somewhat misleading term “Restoration.” Historians such as Jonathan Scott and Richard Greaves have remarked upon the continuing challenge posed by oppositional ideologies dating back to the Revolution, republican and/or radical Protestant, in the England of the Restoration. Historians such as James Jacob, Margaret Jacob, Patrick Curry, and Steven Shapin and Simon Schaffer, have traced the ways in which the new science and Baconian ideology participated in the effort to find new bases for authority in the still unstable England of the time following the Civil War and Interregnum. John Gascoigne, in his recent history of Cambridge University in the eighteenth century, refers to the nexus of establishment politics, rational religion, and natural philosophy that originated in the Restoration and dominated the eighteenth century in England as the “holy alliance.”This article will examine two important, and largely neglected, documents of the early Restoration, the Discourse Concerning Prodigies (1663) and the Discourse on Vulgar Prophecies (1665), both by the Anglican clergyman and scholar John Spencer. These works, produced in response to a specific challenge to the Restoration state, contributed to the creation of a Baconian scientific ideology in the 1660s, and its “holy alliance” with Latitudinarian religion. This article also examines, in turn, Spencer's political, religious, and natural-philosophical arguments. By demonstrating the connections between them it demonstrates that the “holy alliance” predated the development of Newtonian physics, and that Spencer, neither a natural philosopher nor one of the well known Latitudinarian divines, contributed to it.

Sign in / Sign up

Export Citation Format

Share Document