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"Monstrous Society problematizes competing representations of reciprocity in England in the decades around 1800. It argues that in the eighteenth-century moral economy, power is divided between official authority and the counter-power of plebeians. This tacit, mutual understanding comes under attack when influential political thinkers, such as Edmund Burke, Jeremy Bentham, and T.R. Malthus, attempt to discipline the social body, to make state power immune from popular response. But once negated, counter-power persists, even if in the demands of a debased, inhuman body. Such a response is writ large in Gothic tales, especially Matthew Lewis's The Monk and Mary Shelley's Frankenstein, and in the innovative, embodied political practices of the mass movements for Reform and the Charter. By interpreting the formation of modern English culture through the early modern practice of reciprocity, David Collings constructs a "nonmodern" mode of analysis, one that sees modernity not as a break from the past but as the result of attempts to transform traditions that, however distorted, nevertheless remain broadly in force."--Jacket.
Existing research on monsters acknowledges the deep impact monsters have especially on Politics, Gender, Life Sciences, Aesthetics and Philosophy. From Sigmund Freud’s essay ‘The Uncanny’ to Scott Poole’s ‘Monsters in America’, previous studies offer detailed insights about uncanny and immoral monsters. However, our anthology wants to overcome these restrictions by bringing together multidisciplinary authors with very different approaches to monsters and setting up variety and increasing diversification of thought as ‘guiding patterns’. Existing research hints that monsters are embedded in social and scientific exclusionary relationships but very seldom copes with them in detail. Erving Goffman’s doesn’t explicitly talk about monsters in his book ‘Stigma’, but his study is an exceptional case which shows that monsters are stigmatized by society because of their deviations from norms, but they can form groups with fellow monsters and develop techniques for handling their stigma. Our book is to be understood as a complement and a ‘further development’ of previous studies: The essays of our anthology pay attention to mechanisms of inequality and exclusion concerning specific historical and present monsters, based on their research materials within their specific frameworks, in order to ‘create’ engaging, constructive, critical and diverse approaches to monsters, even utopian visions of a future of societies shared by monsters. Our book proposes the usual view, that humans look in a horrified way at monsters, but adds that monsters can look in a critical and even likewise frightened way at the very societies which stigmatize them.
Dragons, giants, and the monsters of learned discourse are rarely encountered in the Sagas of Icelanders, and therefore, the general teratological focus on physical monstrosity yields only limited results when applied to them. This, however, does not equal an absence of monstrosity - it only means that monstrosity is conceived of differently. This book shifts the view of monstrosity from the physical to the social, accounting for the unique social circumstances presented in the Íslendingasögur and demonstrating how closely interwoven the social and the monstrous are in this genre. Employing literary and cultural theory as well as anthropological and historical approaches, it reads the monsters of the Íslendingasögur in their literary and socio-cultural context, demonstrating that they are not distractions from feud and conflict, but that they are in fact an intrinsic part of the genre's re-imagining of the past for the needs of the present.
As monsters in popular media have evolved and grown more complex, so have those who take on the job of stalking and staking them. This book examines the evolution of the contemporary monster hunter from Bram Stoker's Abraham Van Helsing to today's non-traditional monster hunters such as Blade, Buffy the Vampire Slayer, and Watchmen. Critically surveying a diverse range of books, films, television shows, and graphic novels, this study reveals how the monster hunter began as a white, upper-class, educated male and became everything from a vampire to a teenage girl with supernatural powers. Now often resembling the monsters they've vowed to conquer, modern characters occupy a gray area where the battle is often with their own inner natures as much as with the "evil" they fight.
From the 'Monster of Ravenna' to the 'Elephant Man', Myra Hindley and Ted Bundy, the visualisation of 'real', human monsters has always played a part in how society sees itself. But what is the function of a monster? Why do we need to embody and represent what is monstrous? This book investigates the appearance of the human monster in Western culture, both historically and in our contemporary society. It argues that images of real (rather than fictional) human monsters help us both to identify and to interrogate what constitutes normality; we construct what is acceptable in humanity by depicting what is not quite acceptable. By exploring theories and examples of abnormality, freakishness, madness, otherness and identification, Alexa Wright demonstrates how monstrosity and the monster are social and cultural constructs. However, it soon becomes clear that the social function of the monster – however altered a form it takes – remains constant; it is societal self-defence allowing us to keep perceived monstrosity at a distance. Through engaging with the work of Michel Foucault, Julia Kristeva and Canguilhem (to name but a few) Wright scrutinises and critiques the history of a mode of thinking. She reassesses and explodes conventional concepts of identity, obscuring the boundaries between what is 'normal' and what is not.
The contributors to Monster Theory consider beasts, demons, freaks and fiends as symbolic expressions of cultural unease that pervade a society and shape its collective behavior. Through a historical sampling of monsters, these essays argue that our fascination for the monstrous testifies to our continued desire to explore difference and prohibition.
Beyond the boundaries of the known Christian world during the Middle Ages, there were alien cultures that intrigued, puzzled, and sometimes frightened the people of Europe. The reports of travelers in Africa and Asia revealed that "monstrous" races of men lived there, whose appearance and customs were quite different from the European norm. This book examines the impact of these races upon Western art, literature, and philosophy, from their earliest mention until the age of exploration. Friedman furnishes a descriptive catalog of the races, most of which were real, geographically remote peoples, some of which were fabled creatures that served as symbols. He traces the evolution of European attitudes toward them, with particular emphasis on the high Middle Ages, when they seem most strongly to have captured the Western imagination. Ranging through literature, the arts, cartography, canon law, and theology, he considers the widely varying ways in which Christians viewed and depicted strange races of men. Finally, he examines transformations in European consciousness brought about by the discoveries of the exotic peoples of the Americas. Whatever their form—pygmy, giant, hirsute cave—dweller, cyclops, or Amazon-the monstrous races clearly challenged the traditional concept of man in the Christian world scheme. It is the medieval thinking about this challenge that Mr. Friedman addresses in this revealing account.
Emerging from depths comes a series of papers dealing with one of the most significant creations that reflects on and critiques human existence. Both a warning and a demonstration, the monster as myth and metaphor provides an articulation of human imagination that toys with the permissible and impermissible. Monsters from zombies to cuddly cartoon characters, emerging from sewers, from pages of literature, propaganda posters, movies and heavy metal, all are covered in this challenging, scholarly collection. This volume the third in the series presents a marvellous collection of studies on the metaphor of the monster in literature, cinema, music, culture, philosophy, history and politics. Both historical reflection and concerns of our time are addressed with clarity and written in an accessible manner providing appeal for the scholar and lay reader alike. This eclectic collection will be of interest to academics and students working in a range of disciplines, such as cultural studies, film studies, political theory, philosophy and literature studies.
This edited volume takes a new look at an old question: what is the relationship between beauty and monstrosity? How has the notion of beauty transformed through the years and how does it coincide with monstrous ontologies? Contributors offer an interdisciplinary approach to how these two concepts are interlinked and emphasize the ways the beautiful and the monstrous pervade human experience. The two notions are explored through the axis of human transformation, focusing on body, identity, and gender, while questioning both how humans transform their body and space as well as how humans themselves are gradually transformed in different contexts. The pandemic, gender crisis, moral crisis, sociocultural instability, and environmental issues have redefined beauty and the relationship we have with it. Exploring these concepts through the lens of human transformation can yield valuable insights into what it means to be human in a world of constant change. The book will be of interest to scholars working in art history, archaeology, philosophy, architecture, and cultural studies.