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One of the foundational premises of Jacques Lacan’s psychoanalytical project was that the history of philosophy concealed the history of desire, and one of the goals of his work was to show how desire is central to philosophical thinking. In Lacan’s Medievalism, Erin Felicia Labbie demonstrates how Lacan’s theory of desire is bound to his reading of medieval texts. She not only alters the relationship between psychoanalysis and medieval studies, but also illuminates the ways that premodern and postmodern epochs and ideologies share a concern with the subject, the unconscious, and language, thus challenging notions of strict epistemological cuts. Lacan’s psychoanalytic work contributes to the medieval debate about universals by revealing how the unconscious relates to the category of the real. By analyzing the systematic adherence to dialectics and the idealization of the hard sciences, Lacan’s Medievalism asserts that we must take into account the play of language and desire within the unconscious and literature in order to understand the way that we know things in the world and the manner in which order is determined. Erin Felicia Labbie is assistant professor of English at Bowling Green State University.
In the period between the Second World War and the present, there has been an extraordinary rise in the production of medievalist fantasy literature and film. This has been accompanied by the revival, performance and invention of medieval music. In this enterprise modern fantasies of the Middle Ages have exercised great influence. Fantasies of music in nostalgic medievalism shows how music, medievalism and nostalgia have been woven together in the fantasies of writers and readers, musicians, musicologists, directors and listeners, film-makers and film-goers. This book studies the ways in which three fields of creative activity inspired by the medieval – musical performance, literature, cinema and their reception – have worked together to produce and sustain, for some, the fantasy of a long-lost, long-mourned paradisal home.
This collection of original essays repositions medieval literary studies after an era of historicism. Analyzing the legacy of Marxist and materialist theory on medieval literary criticism, the collection offers new ways of reading texts historically. Drawing upon aesthetic, ethical, and cultural vantage points and methods, these essays demonstrate that a variety of approaches and theories are "historical" and can change what it means to historicize medieval literature. By defining our post-historical moment in medieval English literary studies in terms of new possibilities, this collection will have broad appeal to those interested in the English Middle Ages, history, culture, and reading itself.
This groundbreaking volume highlights the continuing relevance of Jacques Lacan (1901-1981), a French psychiatrist and psychoanalyst whose linguistic reworking of Freudian analysis radicalised both psychoanalysis and its approach to theology. The book's fi rst section, Part I: Lacan, Religion, and Others, explores the application of Lacan's thought to the development and phenomena of religion. Part II: Theology and the Other Lacan moves through the physical world and into the metaphysical, probing theological issues and ideas of today's world with curiosity and in the light of Lacan. In both parts I and II, a central place is given to Lacan's exposition of the real, thereby refl ecting the impact of his later work. Topics traverse culture,art, philosophy and politics, as well as providing critical exegesis of Lacan's most gnomic utterances on theology, including The Triumph of Religion. Contributors include some of the most renowned readers and influential academics in their respective fields: Tina Beattie, Lorenzo Chiesa, Clayton Crockett, Creston Davis, Adrian Johnston, Katerina Kolozova, Thomas Lynch, Marcus Pound, Carl Raschke, Kenneth Reinhard, Mario D'Amato, Noelle Vahanian and Slavoj Zizek.
One-stop resource for courses in medieval literature, providing students with a comprehensive guide to the historical and cultural context; major texts and movements; reading primary and critical texts; key critics, concepts and topics; major critical approaches and directions of new research.
This collection of essays argues that any valid theory of the modern should—indeed must—reckon with the medieval. Offering a much-needed correction to theorists such as Hans Blumenberg, who in his Legitimacy of the Modern Age describes the "modern age" as a complete departure from the Middle Ages, these essays forcefully show that thinkers from Adorno to Žižek have repeatedly drawn from medieval sources to theorize modernity. To forget the medieval, or to discount its continued effect on contemporary thought, is to neglect the responsibilities of periodization. In The Legitimacy of the Middle Ages, modernists and medievalists, as well as scholars specializing in eighteenth-, nineteenth-, and twentieth-century comparative literature, offer a new history of theory and philosophy through essays on secularization and periodization, Marx’s (medieval) theory of commodity fetishism, Heidegger’s scholasticism, and Adorno’s nominalist aesthetics. One essay illustrates the workings of medieval mysticism in the writing of Freud’s most famous patient, Daniel Paul Schreber, author of Memoirs of My Nervous Illness (1903). Another looks at Michael Hardt and Antonio Negri’s Empire, a theoretical synthesis whose conscientious medievalism was the subject of much polemic in the post-9/11 era, a time in which premodernity itself was perceived as a threat to western values. The collection concludes with an afterword by Fredric Jameson, a theorist of postmodernism who has engaged with the medieval throughout his career. Contributors: Charles D. Blanton, Andrew Cole, Kathleen Davis, Michael Hardt, Bruce Holsinger, Fredric Jameson, Ethan Knapp, Erin Labbie, Jed Rasula, D. Vance Smith, Michael Uebel
Jacques Lacan was fascinated with forms of the "religious" throughout his life, from monotheism, which shaped his account of the signifier, to modern occultism, as he was well acquainted with the writings of figures such as Oskar Goldberg and René Guénon. Lacan also repeatedly turned to non-European religiosities to test the limits of psychoanalytic theory. In his yearly seminars he engaged with traditions such as Kabbalah and Taoism, going beyond the Western Christian, capitalist and postcolonial setting of the French university to search for a possible outside to psychoanalysis. But such a quest ultimately recapitulates Lacan's constant awareness of the desire for a new master, and the still open question regarding the names and meanings that this desire may yield. This anthology of eleven essays, which travel from gnosticism to sufism, from afro-pessimism to post-68 ex-Maoist apocalypticism, investigates these unresolved threads that Lacan left behind. Beneath the exoteric psychoanalytic apparatus of Lacan's thought, there is an esoteric Lacan who remains unexplored.
Five hundred years before “Jabberwocky” and Tender Buttons, writers were already preoccupied with the question of nonsense. But even as the prevalence in medieval texts of gibberish, babble, birdsong, and allusions to bare voice has come into view in recent years, an impression persists that these phenomena are exceptions that prove the rule of the period’s theologically motivated commitment to the kernel of meaning over and against the shell of the mere letter. This book shows that, to the contrary, the foundational object of study of medieval linguistic thought was vox non-significativa, the utterance insofar as it means nothing whatsoever, and that this fact was not lost on medieval writers of various kinds. In a series of close and unorthodox readings of works by Priscian, Boethius, Augustine, Walter Burley, Geoffrey Chaucer, and the anonymous authors of the Cloud of Unknowing and St. Erkenwald, it inquires into the way that a number of fourteenth-century writers recognized possibilities inherent in the accounts of language transmitted to them from antiquity and transformed those accounts into new ideas, forms, and practices of non-signification. Retrieving a premodern hermeneutics of obscurity in order to provide materials for an archeology of the category of the literary, Medieval Nonsense shows how these medieval linguistic textbooks, mystical treatises, and poems were engineered in such a way as to arrest the faculty of interpretation and force it to focus on the extinguishing of sense that occurs in the encounter with language itself.
Frontcover -- Contents -- Acknowledgements -- Abbreviations -- Introduction: Words and Other Fragments -- 1 Speaking Up and Shutting Up: Expression and Suppression in the Old English Mary of Egypt and Ancrene Wisse -- 2 What Comes Unnaturally: Unspeakable Acts -- 3 Crying Wolf: Gender and Exile in Bisclavret and Wulf and Eadwacer -- 4 Taking the Words Out of Her Mouth: Glossing Glossectomy in Tales of Philomela -- Conclusion: After Words -- Bibliography -- Index
Jessica Rosenfeld provides a history of the ethics of medieval vernacular love poetry by tracing its engagement with the late medieval reception of Aristotle. Beginning with a history of the idea of enjoyment from Plato to Peter Abelard and the troubadours, the book then presents a literary and philosophical history of the medieval ethics of love, centered on the legacy of the Roman de la Rose. The chapters reveal that 'courtly love' was scarcely confined to what is often characterized as an ethic of sacrifice and deferral, but also engaged with Aristotelian ideas about pleasure and earthly happiness. Readings of Machaut, Froissart, Chaucer, Dante, Deguileville and Langland show that poets were often markedly aware of the overlapping ethical languages of philosophy and erotic poetry. The study's conclusion places medieval poetry and philosophy in the context of psychoanalytic ethics, and argues for a re-evaluation of Lacan's ideas about courtly love.