Habits Of Thought In The English Renaissance

By examining orthodox methods of thought in the Renaissance, the author tries to reconstruct a picture of the dominant culture of the period in England between 1580 and 1630.

This is a one volume, up-to-date collection of more than fifty wide-ranging essays which will inspire and guide students of the Renaissance and provide course leaders with a substantial and helpful frame of reference. Provides new perspectives on established texts. Orientates the new student, while providing advanced students with current and new directions. Pioneered by leading scholars. Occupies a unique niche in Renaissance studies. Illustrated with 12 single-page black and white prints.

In this revised and greatly expanded edition of theCompanion, 80 scholars come together to offer an originaland far-reaching assessment of English Renaissance literature andculture. A new edition of the best-selling Companion to EnglishRenaissance Literature, revised and updated, with 22 newessays and 19 new illustrations Contributions from some 80 scholars including Judith H.Anderson, Patrick Collinson, Alison Findlay, Germaine Greer,Malcolm Jones, Arthur Kinney, James Knowles, Arthur Marotti, RobertMiola and Greg Walker Unrivalled in scope and its exploration of unfamiliar literaryand cultural territories the Companion offers new readingsof both ‘literary’ and ‘non-literary’texts Features essays discussing material culture, sectarian writing,the history of the body, theatre both in and outside theplayhouses, law, gardens, and ecology in early modern England Orientates the beginning student, while providing advancedstudents and faculty with new directions for theirresearch All of the essays from the first edition, along with therecommendations for further reading, have been reworked orupdated

This book offers the first sustained assessment of the ways in which recent contemporary philosophy and cultural theory - including the work of Giorgio Agamben, Alain Badiou, Eric Santner, Slavoj Zizek, and Alenka Zupancic - can illuminate Early Modern literature and culture.

Fulke Greville's reputation has always been overshadowed by that of his more famous friend, Philip Sidney, a legacy due in part to Greville's complex moulding of his authorial persona as Achates to Sidney's Aeneas, and in part to the formidable complexity of his poetry and prose. This volume seeks to vindicate Greville's 'obscurity' as an intrinsic feature of his poetic thinking, and as a privileged site of interpretation. The seventeen essays shed new light on Greville's poetry, philosophy, and dramatic work. They investigate his examination of monarchy and sovereignty; grace, salvation, and the nature of evil; the power of poetry and the vagaries of desire, and they offer a reconsideration of his reputation and afterlife in his own century, and beyond. The volume explores the connections between poetic form and philosophy, and argues that Greville's poetic experiments and meditations on form convey penetrating, and strikingly original contributions to poetics, political thought, and philosophy. Highlighting stylistic features of his poetic style, such as his mastery of the caesura and of the feminine ending; his love of paradox, ambiguity, and double meanings; his complex metaphoricity and dense, challenging syntax, these essays reveal how Greville's work invites us to revisit and rethink many of the orthodoxies about the culture of post-Reformation England, including the shape of political argument, and the forms and boundaries of religious belief and identity.

Huston Diehl sees Elizabethan and Jacobean drama as both a product of the Protestant Reformation—a reformed drama—and a producer of Protestant habits of thought—a reforming drama. According to Diehl, the popular London theater, which flourished in the years after Elizabeth reestablished Protestantism in England, rehearsed the religious crises that disrupted, divided, energized, and in many respects revolutionized English society. Drawing on the insights of symbolic anthropologists, Diehl explores the relationship between the suppression of late medieval religious cultures, with their rituals, symbols, plays, processions, and devotional practices, and the emergence of a popular theater under the Protestant monarchs Elizabeth and James. Questioning long-held assumptions that the reformed religion was inherently antitheatrical, she shows how the reformers invented new forms of theater, even as they condemned a Roman Catholic theatricality they associated with magic, sensuality, and duplicity. Using as her central texts the tragedies of Thomas Kyd, Christopher Marlowe, William Shakespeare, Thomas Middleton, and John Webster, Diehl maintains that plays of the period reflexively explore their own power to dazzle, seduce, and deceive. Employing a reformed rhetoric that is both powerful and profoundly disturbing, they disrupt their own stunning spectacles. Out of this creative tension between theatricality and antitheatricality emerges a distinctly Protestant aesthetic.

This book constitutes the first treatment of C. S. Peirce’s unique concept of habit. Habit animated the pragmatists of the 19th and early 20th centuries, who picked up the baton from classical scholars, principally Aristotle. Most prominent among the pragmatists thereafter is Charles Sanders Peirce. In our vernacular, habit connotes a pattern of conduct. Nonetheless, Peirce’s concept transcends application to mere regularity or to human conduct; it extends into natural and social phenomena, making cohesive inner and outer worlds. Chapters in this anthology define and amplify Peircean habit; as such, they highlight the dialectic between doubt and belief. Doubt destabilizes habit, leaving open the possibility for new beliefs in the form of habit-change; and without habit-change, the regularity would fall short of habit – conforming to automatic/mechanistic systems. This treatment of habit showcases how, through human agency, innovative regularities of behavior and thought advance the process of making the unconscious conscious. The latter materializes when affordances (invariant habits of physical phenomena) form the basis for modifications in action schemas and modes of reasoning. Further, the book charts how indexical signs in language and action are pivotal in establishing attentional patterns; and how these habits accommodate novel orientations within event templates. It is intended for those interested in Peirce’s metaphysic or semiotic, including both senior scholars and students of philosophy and religion, psychology, sociology and anthropology, as well as mathematics, and the natural sciences.

Offering fuller understandings of both dramatic representations and the complexities of religious culture, this collection reveals the ways in which religion and performance were inextricably linked in early modern England. Its readings extend beyond the interpretation of straightforward religious allusions and suggest new avenues for theorizing the dynamic relationship between religious representations and dramatic ones. By addressing the particular ways in which commercial drama adapted the sensory aspects of religious experience to its own symbolic systems, the volume enacts a methodological shift towards a more nuanced semiotics of theatrical performance. Covering plays by a wide range of dramatists, including Shakespeare, individual essays explore the material conditions of performance, the intricate resonances between dramatic performance and religious ceremonies, and the multiple valences of religious references in early modern plays. Additionally, Religion and Drama in Early Modern England reveals the theater's broad interpretation of post-Reformation Christian practice, as well as its engagement with the religions of Islam, Judaism and paganism.