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Materialities of the Mental in the Works of James Joyce
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James Joyce’s evocations of his characters’ thoughts are often inserted within a commonplace that regards the mind as an interior space, referred to as the ‘inward turn’ in literary scholarship since the mid-twentieth century. Emma-Louise Silva reassesses this vantage point by exploring Joyce’s modernist fiction through the prism of 4E – or embodied, embedded, extended, and enactive – cognition. By merging the 4E framework with cognitive-genetic narratology, an innovative form of inquiry that brings together the study of the dynamics of writing processes and the study of cognition in relation to narratives, Modernist Minds: Materialities of the Mental in the Works of James Joyce delves into the material stylistic choices through which Joyce’s approaches to mind depiction evolved.
Materialities of the Mental in the Works of James Joyce
Author:
James Joyce’s evocations of his characters’ thoughts are often inserted within a commonplace that regards the mind as an interior space, referred to as the ‘inward turn’ in literary scholarship since the mid-twentieth century. Emma-Louise Silva reassesses this vantage point by exploring Joyce’s modernist fiction through the prism of 4E – or embodied, embedded, extended, and enactive – cognition. By merging the 4E framework with cognitive-genetic narratology, an innovative form of inquiry that brings together the study of the dynamics of writing processes and the study of cognition in relation to narratives, Modernist Minds: Materialities of the Mental in the Works of James Joyce delves into the material stylistic choices through which Joyce’s approaches to mind depiction evolved.
Author:
When you use a metonymy to say “I’ve got a new set of wheels,” why do you refer to a car by means of the wheels rather any other part? Most cognitive linguist would agree that we prefer to talk about parts that are somehow salient, yet the seemingly simple notion of salience is entangled in a number of intricate problems related to how we understand and talk about the surrounding reality. Adopting the theoretic framework of Ronald Langacker’s Cognitive Grammar, this volume studies deep and general cognitive factors governing salience effects that influence the ways we use conceptual metonymies in phonic and sign languages.
Author:
When you use a metonymy to say “I’ve got a new set of wheels,” why do you refer to a car by means of the wheels rather any other part? Most cognitive linguist would agree that we prefer to talk about parts that are somehow salient, yet the seemingly simple notion of salience is entangled in a number of intricate problems related to how we understand and talk about the surrounding reality. Adopting the theoretic framework of Ronald Langacker’s Cognitive Grammar, this volume studies deep and general cognitive factors governing salience effects that influence the ways we use conceptual metonymies in phonic and sign languages.
Wozu braucht der Mensch, das aristotelische animal rationale, eigentlich Affekte? Was ermöglichen uns Emotionen wie Freude, Wut und Glück, Stimmungen wie Verzweiflung, Gereiztheit oder Euphorie oder existenzielle Gefühle wie Entfremdung und Vertrautheit, was wir nicht auch ohne sie bewerkstelligen könnten – und womöglich sogar, befreit von der anarchischen Irrationalität unserer Leidenschaften, besser? Haben Gefühle einen eigenen Erkenntniswert, zum Beispiel im Bereich des Sozialen oder des Politischen, die einem »Animal emotionale« gegenüber einem »bloßen« Animal rationale Vorteile verschaffen? Wie lassen sich tiefgreifende Veränderungen im emotionalen Erleben der Welt und der eigenen Verfasstheit, wie sie zum Beispiel im Zusammenhang mit psychiatrischen Störungen auftreten, beschreiben und ausgleichen oder zumindest auffangen? Können Gefühle auf dieselbe oder zumindest ähnliche Art und Weise »unangemessen« sein, wie etwa Überzeugungen falsch sein können, oder gilt De affectibus non est disputandum? Fragen wie diese standen und stehen im Zentrum der Forschung des Philosophen und Kognitionswissenschaftlers Achim Stephan. Anlässlich seiner Emeritierung beziehen Weggefährtinnen und Weggefährten in dieser Festschrift Stellung zu den Leitfragen interdisziplinärer Emotionsforschung.
Wozu braucht der Mensch, das aristotelische animal rationale, eigentlich Affekte? Was ermöglichen uns Emotionen wie Freude, Wut und Glück, Stimmungen wie Verzweiflung, Gereiztheit oder Euphorie oder existenzielle Gefühle wie Entfremdung und Vertrautheit, was wir nicht auch ohne sie bewerkstelligen könnten – und womöglich sogar, befreit von der anarchischen Irrationalität unserer Leidenschaften, besser? Haben Gefühle einen eigenen Erkenntniswert, zum Beispiel im Bereich des Sozialen oder des Politischen, die einem »Animal emotionale« gegenüber einem »bloßen« Animal rationale Vorteile verschaffen? Wie lassen sich tiefgreifende Veränderungen im emotionalen Erleben der Welt und der eigenen Verfasstheit, wie sie zum Beispiel im Zusammenhang mit psychiatrischen Störungen auftreten, beschreiben und ausgleichen oder zumindest auffangen? Können Gefühle auf dieselbe oder zumindest ähnliche Art und Weise »unangemessen« sein, wie etwa Überzeugungen falsch sein können, oder gilt De affectibus non est disputandum? Fragen wie diese standen und stehen im Zentrum der Forschung des Philosophen und Kognitionswissenschaftlers Achim Stephan. Anlässlich seiner Emeritierung beziehen Weggefährtinnen und Weggefährten in dieser Festschrift Stellung zu den Leitfragen interdisziplinärer Emotionsforschung.
Bacon, Descartes, Spinoza
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In his renowned collection Philosophy as a Way of Life, Pierre Hadot suggests that the original aspect of philosophy as a method by which one exercises oneself to achieve a new way of living and seeing the world fails with the rise of modernity. In that period, philosophy becomes increasingly theoretical, tending toward a system. However, Hadot himself glimpses at the dawn of modernity some instances of the original aspect of philosophy still very much present, and in his wake, Michel Foucault warns that between the late 16th and early 17th centuries the philosophical question of the reform of the mind attests to a still very close link between asceticism and access to truth.
This book aims to develop just such an idea by thoroughly analyzing the most representative works of the reform of the mind in the early modern period: Francis Bacon’s New Organon (1620), René Descartes’ Discourse on the Method (1637), and Baruch Spinoza’s Treatise on the Emendation of the Intellect (1677). From this analysis it will emerge that these modern works fully deserve to be counted among the tradition of philosophy as way of life. On closer inspection, the inquiries about method elaborated in these works are fully understandable only when read in the light of a broader and more complex philosophical need: to establish the spiritual conditions for accessing truth and aspiring to full self-realization.
This book aims to develop just such an idea by thoroughly analyzing the most representative works of the reform of the mind in the early modern period: Francis Bacon’s New Organon (1620), René Descartes’ Discourse on the Method (1637), and Baruch Spinoza’s Treatise on the Emendation of the Intellect (1677). From this analysis it will emerge that these modern works fully deserve to be counted among the tradition of philosophy as way of life. On closer inspection, the inquiries about method elaborated in these works are fully understandable only when read in the light of a broader and more complex philosophical need: to establish the spiritual conditions for accessing truth and aspiring to full self-realization.
Bacon, Descartes, Spinoza
Author:
In his renowned collection Philosophy as a Way of Life, Pierre Hadot suggests that the original aspect of philosophy as a method by which one exercises oneself to achieve a new way of living and seeing the world fails with the rise of modernity. In that period, philosophy becomes increasingly theoretical, tending toward a system. However, Hadot himself glimpses at the dawn of modernity some instances of the original aspect of philosophy still very much present, and in his wake, Michel Foucault warns that between the late 16th and early 17th centuries the philosophical question of the reform of the mind attests to a still very close link between asceticism and access to truth.
This book aims to develop just such an idea by thoroughly analyzing the most representative works of the reform of the mind in the early modern period: Francis Bacon’s New Organon (1620), René Descartes’ Discourse on the Method (1637), and Baruch Spinoza’s Treatise on the Emendation of the Intellect (1677). From this analysis it will emerge that these modern works fully deserve to be counted among the tradition of philosophy as way of life. On closer inspection, the inquiries about method elaborated in these works are fully understandable only when read in the light of a broader and more complex philosophical need: to establish the spiritual conditions for accessing truth and aspiring to full self-realization.
This book aims to develop just such an idea by thoroughly analyzing the most representative works of the reform of the mind in the early modern period: Francis Bacon’s New Organon (1620), René Descartes’ Discourse on the Method (1637), and Baruch Spinoza’s Treatise on the Emendation of the Intellect (1677). From this analysis it will emerge that these modern works fully deserve to be counted among the tradition of philosophy as way of life. On closer inspection, the inquiries about method elaborated in these works are fully understandable only when read in the light of a broader and more complex philosophical need: to establish the spiritual conditions for accessing truth and aspiring to full self-realization.
The ‘Heart’
The book explores the conceptualization of the ‘heart’ as it is represented in 19 languages, ranging from broadly studied to endangered ones. Being one of the most extensively utilised body part name for figurative usages, it lends itself to rich polysemy and a wide array of metaphorical and metonymical meanings. The present book offers a rich selection of papers which observe the lexeme ‘heart’ from diverse perspectives, employing primarily the frameworks of cognitive and cultural linguistics as well as formal methodologies of lexicology and morphology. The findings are unique and novel contributions to the research of body-part semantics, embodied cognition and metaphor analysis, and in general, the investigation of the interconnectedness of language, culture, cognition and perception about the human body.
The ‘Heart’
The book explores the conceptualization of the ‘heart’ as it is represented in 19 languages, ranging from broadly studied to endangered ones. Being one of the most extensively utilised body part name for figurative usages, it lends itself to rich polysemy and a wide array of metaphorical and metonymical meanings. The present book offers a rich selection of papers which observe the lexeme ‘heart’ from diverse perspectives, employing primarily the frameworks of cognitive and cultural linguistics as well as formal methodologies of lexicology and morphology. The findings are unique and novel contributions to the research of body-part semantics, embodied cognition and metaphor analysis, and in general, the investigation of the interconnectedness of language, culture, cognition and perception about the human body.
This book uses case analyses and industry insights and blends them with forays into philosophy and ethics to conceptualise the mismatch between human values and the values inherent in an increasingly technologized world. Bringing together contributors from the disciplines of law, politics, philosophy, and communication studies, this volume develops an interdisciplinary vocabulary for thinking about the questions and antinomies of human-technology interaction while also resisting any deceptively straightforward synthesis. The topics discussed include the competition over and regulation of technology, the harm induced by autonomous technologies, and the place and role of humans in a world that is undergoing rapid and radical change.
This book uses case analyses and industry insights and blends them with forays into philosophy and ethics to conceptualise the mismatch between human values and the values inherent in an increasingly technologized world. Bringing together contributors from the disciplines of law, politics, philosophy, and communication studies, this volume develops an interdisciplinary vocabulary for thinking about the questions and antinomies of human-technology interaction while also resisting any deceptively straightforward synthesis. The topics discussed include the competition over and regulation of technology, the harm induced by autonomous technologies, and the place and role of humans in a world that is undergoing rapid and radical change.
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Self-consciousness, first-person reference, and personal identity are linked fields of research. The book contains contributions from international researchers about topics like pre-reflective and reflexive consciousness, embodiment, temporality, self-location, and the practical implications of personal identity. Among the contributors are Amit Anurag, Irene Breuer, Tony Cheng, Heidi Haanila, Markus Herrmann, Muriel Leuenberger, Maik Niemeck and Jörg Noller.
Editor:
Self-consciousness, first-person reference, and personal identity are linked fields of research. The book contains contributions from international researchers about topics like pre-reflective and reflexive consciousness, embodiment, temporality, self-location, and the practical implications of personal identity. Among the contributors are Amit Anurag, Irene Breuer, Tony Cheng, Heidi Haanila, Markus Herrmann, Muriel Leuenberger, Maik Niemeck and Jörg Noller.
John Lachs’s Stoic Pragmatism as a Philosophical and Cultural Project
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There is a growing concern about living a meaningful life among those living in different contexts of cultural diversity, be it the American melting pot, the union of European nations, the multiculturally globalized, the multiformity of tribalism of various stripes, and the fashionable cyber bubbles of opinion and commentary that drive the outlooks of millions of uninformed consumers. This book argues for a wisdom that incorporates a reference for both knowledge and self-knowledge, as well as life experience and cultural traditions that have stood the test of time, all contributing to a framework in which we can navigate our lives.
John Lachs’s Stoic Pragmatism as a Philosophical and Cultural Project
Author:
There is a growing concern about living a meaningful life among those living in different contexts of cultural diversity, be it the American melting pot, the union of European nations, the multiculturally globalized, the multiformity of tribalism of various stripes, and the fashionable cyber bubbles of opinion and commentary that drive the outlooks of millions of uninformed consumers. This book argues for a wisdom that incorporates a reference for both knowledge and self-knowledge, as well as life experience and cultural traditions that have stood the test of time, all contributing to a framework in which we can navigate our lives.