From Relics to Remains: Wordsworth’s “The Thorn” and the Emergence of Secular History

2004 ◽  
Author(s):  
Charles J. Rzepka
Keyword(s):  
Spatial Orientation ◽  
Material World ◽  
Universal History ◽  
Space And Time ◽  
Lyrical Ballads ◽  
The Relationship ◽  
Specific Influence

Abstract In their recurrent focus on the relationship between narrative and experience, “testimony” and “relics,” the Lyrical Ballads show Wordsworth to be our first truly archaeological poet, the first to take seriously the notion of “pre-history” as a mode of encountering the material world in the present, and not just a way of designating a material world that pre-dates written records. Wordsworth’s reading in Druid history, and specifically William Stukeley’s accounts of barrow excavations near Stonhenge and Avebury, helped to shape the poet’s understanding of “pre-history” in this sense. “The Thorn”, with its reiterations of measurement and spatial orientation relative to the site of a mound that may or may not be “an infant’s grave,” reflects the specific influence of Stukeley’s accounts, as well as Wordsworth’s preoccupation with the mystery of how whatever “remains” in the present manages to make present, in the space and time of a universal history, the historian or poetic “pre-historian” who has encountered it.

Hume’s System of Space and Time

2010 ◽  
Vol 13 (1) ◽  
pp. 76-89 ◽  
Author(s):  
Angela M. Coventry
Keyword(s):  
Fundamental Principle ◽  
Space And Time ◽  
The Relationship

Hume’s account of the origin and nature of our ideas of space and time is generally thought to be the least satisfactory part of his empiricist system of philosophy. The main reason is internal in that the account is judged to be inconsistent with Hume’s fundamental principle for the relationship between senses and cognition, the copy principle. This paper defends Hume against the inconsistency objection by offering a new systematic interpretation of Hume on space and time and illuminating more generally the role of the copy principle in his philosophy. Humes Theorie des Wesens und des Ursprungs unserer Vorstellungen von Raum und Zeit wird generell zu den am wenigsten befriedigenden Teilen seiner empiristischen Philosophie gezählt. Der Hauptgrund dafür ist werkimmanent: Die Raum- Zeit-Theorie einerseits und Humes „copy principle“ andererseits – d.h. dasjenige Fundamental-Prinzip, das die Relation zwischen unseren Sinnen und unserem Denken regelt – werden als miteinander inkonsistent erachtet. Dieser Beitrag bietet eine neue, systematische Interpretation der Raum-Zeit-Lehre Humes und eine umfassendere Darstellung der Rolle des „copy principles“ in seiner Philosophie an. Auf diese Weise wird Hume gegen den Vorwurf der Inkonsistenz verteidigt.

scholarly journals Beyond Entanglement: (Socio-) Materiality and Organization Studies

2020 ◽  
Vol 1 (3) ◽  
pp. 263178772095444
Author(s):  
François Cooren
Keyword(s):  
Organizational Theory ◽  
Organization Studies ◽  
Material World ◽  
Space And Time ◽  
The World

Although we have to welcome the renewed interest in socio-materiality in organization studies, I claim that we are yet to understand what taking matter seriously really means. The mistake we especially need to stop making consists of automatically associating matter to something that can be touched or seen, that is, something tangible or visible, an association that irremediably leads us to recreate a dissociation between the world of human affairs and the so-called material world. To address this issue, I mobilize a communication-centered perspective to elaborate that (1) materiality is a property of all (organizational) phenomena and that (2) studying these phenomena implies a focus on processes of materialization, that is, ways by which various beings come to appear and make themselves present throughout space and time. In the paper I conceptualize the contours of these materialization processes and discuss the implications of this perspective on materiality for organizational theory and research.

scholarly journals Conclusion

2021 ◽  
pp. 93-98
Author(s):  
Rosita Fibbi ◽  
Arnfinn H. Midtbøen ◽  
Patrick Simon
Keyword(s):  
Racial Discrimination ◽  
Future Research ◽  
Space And Time ◽  
The Relationship

AbstractThis chapter briefly summarizes the content of the book, emphasizing how the impressive breadth of research reveal a worrying picture of enduring discrimination in immigrant-receiving societies across space and time, suggesting the contour of troubling “three P’s” in contemporary European societies: that ethno-racial discrimination appears to be pervasive, perpetuating, and persistent. The chapter also revisits the relationship between theories of integration and discrimination, and it concludes by pointing out promising for future research on discrimination.

Clothing Matter: Thomas Carlyle’s Sartor Resartus

2018 ◽  
pp. 259-271
Author(s):  
Philipp Erchinger
Keyword(s):  
Scientific Knowledge ◽  
Ways Of Knowing ◽  
Literary Work ◽  
Material World ◽  
Personal Experiences ◽  
Building Activities ◽  
Bridge Building ◽  
The Relationship ◽  
A Performance

The book concludes with a reading of Thomas Carlyle’s Sartor Resartus. For this work can be characterised, the chapter suggests, as a performance of, and meditation on, what the foregoing sections were meant to examine: namely the bridge-building activities or ways of knowing through which personal experiences of the material world come to be dressed in recognisable social or ideal forms. The chapter ends with an attempt to situate the practice-based approach developed in Artful Experiments within a wider theoretical debate about the relationship between literary work and scientific knowledge.

The Moral World

2020 ◽  
pp. 228-240
Author(s):  
Christopher J. Insole
Keyword(s):  
Highest Good ◽  
Concept Of God ◽  
The Third ◽  
Space And Time ◽  
Third Phase ◽  
Moral World ◽  
The Relationship ◽  
The Way

This chapter shows how central it is, for Kant, that the concept of God only comes downstream from, and after, the possibility of belief in the ‘moral world’. This moral world is the realm of freedom, wherein autonomy is possible. Only if (deterministic) space and time do not go ‘all the way down’, are freedom, and autonomy, possible. If space and time are ‘things-in-themselves’, Kant asserts, ‘then freedom cannot be saved’ (A536/B564). Only if there is a dimension of reality beyond mechanism, is end-setting, and so autonomy, and the highest good possible. Not even God could achieve the highest good in a universe without end-setting, and without freedom, because this universe would be a sort of ‘desert’ with no ‘inner value’. The sequence of thought we find, both in the second Critique, and in other texts is this: first of all, Kant identifies a need for happiness in proportion to virtue; then Kant identifies the obstacle to the realization of such happiness, which is the mechanistic and deterministic structure of nature; and then Kant moves to the solution, which involves leaning into the realm of freedom, which realm includes God. The significance of the third phase in the progression of thought (the realm of freedom) has not been sufficiently considered, it is argued, when considering the Kant’s ‘moral proof’, and the relationship, for Kant, between morality, the highest good, and God.

Infinity

2018 ◽  
Author(s):  
A.W. Moore
Keyword(s):  
Nineteenth Century ◽  
Conscious Awareness ◽  
Mathematical Study ◽  
Space And Time ◽  
Divine Perfection ◽  
To Come ◽  
The Relationship

The infinite is standardly conceived as that which is endless, unlimited, immeasurable. It also has theological connotations of absoluteness and perfection. From the dawn of civilization, it has held a special fascination: people have been captivated by the boundlessness of space and time, by the mystery of numbers going on forever, by the paradoxes of endless divisibility and by the riddles of divine perfection. The infinite is of profound importance to mathematics. Nevertheless, the relationship between the two has been a curiously ambivalent one. It is clear that mathematics in some sense presupposes the infinite, for instance in the fact that there is no largest integer. But the idea that the infinite should itself be an object of mathematical study has time and again been subjected to ridicule. In the nineteenth century this orthodoxy was challenged, with the advent of ‘transfinite arithmetic’. Many, however, have remained sceptical, believing that the infinite is inherently beyond our grasp. Perhaps their scepticism should be trained on the infinite itself: perhaps the concept is ultimately incoherent. It is certainly riddled with paradoxes. Yet we cannot simply jettison it. This is why the paradoxes are so acute. The roots of these paradoxes lie in our own finitude: it is self-conscious awareness of that finitude which gives us our initial sense of a contrasting infinite, and, at the same time, makes us despair of knowing anything about it, or having any kind of grasp of it. This creates a tension. We feel pressure to acknowledge the infinite, and we feel pressure not to. In trying to come to terms with the infinite, we are trying to come to terms with a basic conflict in ourselves.

scholarly journals The seduction of craft: Making and value in artisanal labour

2020 ◽  
Vol 25 (3) ◽  
pp. 309-323
Author(s):  
Nicolette Makovicky
Keyword(s):  
Global Markets ◽  
Knowledge Transmission ◽  
Embodied Knowledge ◽  
Ethical Considerations ◽  
Natural Distribution ◽  
Material World ◽  
Domestic Economies ◽  
The Relationship

Drawing on fieldwork amongst lacemakers in Slovakia, this article examines the relationship between practices of making and the production of value in artisanal labour. The author shows that the processes of making challenged artisans’ perceptions of the natural distribution of agency between humans and objects, resulting in feelings of ontological insecurity. Arguing that they perceived this insecurity as a problem of ethics, as well as a problem of agency, she demonstrates how the intellectual and sensual experience of manufacture was constitutive of the ways in which artisans perceived the value of their craftwork. Taking this approach, the article seeks to disrupt the anthropological habit of framing questions about value in terms of domestic economies, global markets and aesthetic regimes, and making in terms of skilled practice, embodied knowledge and knowledge transmission. The author also suggests that scholars ought to pay more attention to the ways in which ethical considerations are grounded in our ontological disposition towards the material world.

‘Arrest and Movement’: Tippett’s Second Piano Sonata and the Genesis of a Method

2007 ◽  
Vol 4 (2) ◽  
pp. 133-161 ◽  
Author(s):  
IAIN STANNARD
Keyword(s):  
Near East ◽  
Critical Evaluation ◽  
Lessons Learned ◽  
The Other ◽  
Ancient Near East ◽  
Piano Sonata ◽  
Space And Time ◽  
Temporal Representation ◽  
The Relationship

AbstractThe terms ‘arrest’ and ‘movement’, deployed by Tippett in his Third Symphony (1970–2) as part of what Kemp defines as a ‘dialectic of strong contrasts’, were in fact significant at an earlier stage of the composer’s output. Some ten years previously Arrest and Movement appears as a possible title for his Second Piano Sonata in the pencil manuscript of the work. Tippett’s notebooks further reveal how these two categories determined the formation of two distinct types of temporality in the piece: one halting or stuttering, the other flowing. Art critic Henriette Groenewegen-Frankfort’s book Arrest and Movement: an Essay on Space and Time in the Representational Art of the Ancient Near East, which was published in 1951 and which Tippett is known to have read, uses these terms to explore the relationship between spatial and temporal representation. This prompts investigation of the arrest–movement dialectic in Tippett’s Sonata along analogous lines, analysing structure, balance, and use of quasi-spatial proportions. The two threads converge by means of the criterion of ‘monumentality’, a term Groenewegen-Frankfort uses to describe works of particularly effective balance. While critical evaluation of the Sonata might suggest that this work itself falls short of ‘monumental’ stature, it is arguable that Tippett was able to carry forward lessons learned to works of his later œuvre (such as his Fourth Symphony), which do indeed approach this status.

scholarly journals CHAINS OF CONNECTION: RETHINKING THE BOURGEOISIE

2017 ◽  
Vol 15 (1) ◽  
pp. 285-301
Author(s):  
THEODORE KODITSCHEK
Keyword(s):  
Graduate School ◽  
The Other ◽  
First Year ◽  
Material World ◽  
Form Of Life ◽  
Key Concepts ◽  
Historical Role ◽  
The One ◽  
The Relationship ◽  
Insight Into

Since his first year in graduate school, Jerrold Seigel has puzzled over the relationship between modernity and the bourgeoisie. Willing to acknowledge the salience of this class in the making of the modern, he grew increasingly troubled by the failure of every effort to give a clear account of its distinctive historical role. To define the bourgeoisie as simply the group(s) in the middle, “all those who are neither peasants nor workers on the one side, nor aristocrats by birth on the other,” might be empirically accurate, he reasoned, but this provided no analytical insight into the processes of history. The Marxist alternative avoids this vacuity, but only by creating a mythology of the ascendant bourgeoisie—a class that by mere dint of its privileged relation to capital is deemed to be capable of entirely transforming the realms of culture, politics, and the material world. Dissatisfied with these conventional approaches, Seigel introduced a fundamentally new way of thinking in his seminal synthesisModernity and Bourgeois Life, which sought to replace the “traditional nominative formulation [of the bourgeoisie's role] with ones that are more adjectival and historical.” Considering “‘bourgeois’, not in terms of the rise of a class,” he has reconceptualized this term to denote “the emergence and elaboration of a certain ‘form of life’.” It is in connection with this project that Seigel developed the two key concepts that will be considered in this essay, “chains of connection” and “networks of means” (MBL, ix, 6, 25).

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