The Renaissance Of Feeling

Offering a re-reading of Erasmus's works, this book shows that emotion and affectivity were central to his writings. It argues that Erasmus's conception of emotion was highly complex and richly diverse by tracing how the Dutch humanist writes about emotion not only from different perspectives-theological, philosophical, literary, rhetorical, medical-but also in different genres. In doing so, this book suggests, Erasmus provided a distinctive, if not unique, Christian humanist emotional style. Demonstrating that Erasmus consulted multiple intellectual traditions and previous works in his thoughts on affectivity, The Renaissance of Feeling sheds light on how understanding emotions in late medieval and early modern Europe was a multi-disciplinary affair for humanist scholars. It argues that the rediscovery and proliferation ancient texts during the so-called renaissance resulted in shifting perspectives on how emotions were described and understood, and on their significance for Christian thought and practice. The book shows how the very availability of source material, coupled with humanists' eagerness to engage with multiple intellectual traditions gave rise to new understandings of feeling in the 16th century. Essary shows how Erasmus provides the clearest example of such an intellectual inheritance by examining his writings about emotion across much of his vast corpus, including literary and rhetorical works, theological treatises, textual commentaries, religious disputations, and letters. Considering the rich and diverse ways that Erasmus wrote about emotions and affectivity, this book provides a new lens to study his works and sheds light on how emotions were understood in early modern Europe.

This collection of essays offers a major reassessment of the meaning and significance of emotional experience in the work of Shakespeare and his contemporaries. Recent scholarship on early modern emotion has relied on a medical-historical approach, resulting in a picture of emotional experience that stresses the dominance of the material, humoral body. The Renaissance of emotion seeks to redress this balance by examining the ways in which early modern texts explore emotional experience from perspectives other than humoral medicine. The chapters in the book seek to demonstrate how open, creative and agency-ridden the experience and interpretation of emotion could be. Taken individually, the chapters offer much-needed investigations into previously overlooked areas of emotional experience and signification; taken together, they offer a thorough re-evaluation of the cultural priorities and phenomenological principles that shaped the understanding of the emotive self in the early modern period. The Renaissance of emotion will be of particular interest to students and scholars of Shakespeare and Renaissance literature, the history of emotion, theatre and cultural history, and the history of ideas.

The period 1300-1600 CE was one of intense and far-reaching emotional realignments in European culture. New desires and developments in politics, religion, philosophy, the arts and literature fundamentally changed emotional attitudes to history, creating the sense of a rupture from the immediate past. In this volatile context, cultural products of all kinds offered competing objects of love, hate, hope and fear. Art, music, dance and song provided new models of family affection, interpersonal intimacy, relationship with God, and gender and national identities. The public and private spaces of courts, cities and houses shaped the practices and rituals in which emotional lives were expressed and understood. Scientific and medical discoveries changed emotional relations to the cosmos, the natural world and the body. Both continuing traditions and new sources of cultural authority made emotions central to the concept of human nature, and involved them in every aspect of existence.

Feeling Faint is a book about human consciousness in its most basic sense: the awareness, at any given moment, that we live and feel. Such awareness, it argues, is distinct from the categories of selfhood to which it is often assimilated, and can only be uncovered at the margins of first-person experience. What would it mean to be conscious without being a first person—to be conscious in the absence of a self? Such a phenomenon, subsequently obscured by the Enlightenment identification of consciousness and personal identity, is what we discover in scenes of swooning from the Renaissance: consciousness without self, consciousness reconceived as what Frederic Jameson calls "a registering apparatus for transformed states of being." Where the early modern period has often been seen in terms of the rise of self-aware subjectivity, Feeling Faint argues that swoons, faints, and trances allow us to conceive of Renaissance subjectivity in a different guise: as the capacity of the senses and passions to experience, regulate, and respond to their own activity without the intervention of first-person awareness. In readings of Renaissance authors ranging from Montaigne to Shakespeare, Pertile shows how self-loss affords embodied consciousness an experience of itself in a moment of intimate vitality which precedes awareness of specific objects or thoughts—an experience with which we are all familiar, and yet which is tantalizingly difficult to pin down.

The Inarticulate Renaissance explores the conceptual potential of the disabled utterance in the English literary Renaissance. What might it have meant, in the sixteenth-century "age of eloquence," to speak indistinctly; to mumble to oneself or to God; to speak unintelligibly to a lover, a teacher, a court of law; or to be utterly dumfounded in the face of new words, persons, situations, and things? This innovative book maps out a "Renaissance" otherwise eclipsed by cultural and literary-critical investments in a period defined by the impact of classical humanism, Reformation poetics, and the flourishing of vernacular languages and literatures. For Carla Mazzio, the specter of the inarticulate was part of a culture grappling with the often startlingly incoherent dimensions of language practices and ideologies in the humanities, religion, law, historiography, print, and vernacular speech. Through a historical analysis of forms of failed utterance, as they informed and were recast in sixteenth-century drama, her book foregrounds the inarticulate as a central subject of cultural history and dramatic innovation. Playwrights from Nicholas Udall to William Shakespeare, while exposing ideological fictions through which articulate and inarticulate became distinguished, also transformed apparent challenges to "articulate" communication into occasions for cultivating new forms of expression and audition.

How translatable is the language of the emotions across cultures and time? What connotations of particular emotions, strongly felt in the early modern period, have faded or shifted completely in our own? If Western culture has traditionally held emotion to be hostile to reason and the production of scientific knowledge, why and how have the passions been lauded as windows to higher truths? Assessing the changing discourses of feeling and their relevance to the cultural history of affect, Reading the Early Modern Passions offers fourteen interdisciplinary essays on the meanings and representations of the emotional universe of Renaissance Europe in literature, music, and art. Many in the early modern era were preoccupied by the relation of passion to action and believed the passions to be a natural force requiring stringent mental and physical disciplines. In speaking to the question of the historicity and variability of emotions within individuals, several of these essays investigate specific emotions, such as sadness, courage, and fear. Other essays turn to emotions spread throughout society by contemporary events, such as a ruler's death, the outbreak of war, or religious schism, and discuss how such emotions have widespread consequences in both social practice and theory. Addressing anxieties about the power of emotions; their relation to the public good; their centrality in promoting or disturbing an individual's relation to God, to monarch, and to fellow human beings, the authors also look at the ways emotion serves as a marker or determinant of gender, ethnicity, and humanity. Contributors to the volume include Zirka Filipczak, Victoria Kahn, Michael Schoenfeldt, Bruce Smith, Richard Strier, and Gary Tomlinson.

"Renaissance in Italy" is one of the best-known works by John Addington Symonds. This edition includes: Volume 1: The Spirit of the Renaissance Italian History The Age of the Despots The Republics The Florentine Historians 'The Prince' of Machiavelli The Popes of the Renaissance The Church and Morality Savonarola Charles VIII... Volume 2: The Men of the Renaissance First Period of Humanism Second Period of Humanism Third Period of Humanism Fourth Period of Humanism Latin Poetry... Volume 3: The Problem for the Fine Arts Architecture Painting Venetian Painting Life of Michael Angelo Life of Benvenuto Cellini The Epigoni... Volume 4: The Origins The Triumvirate The Transition Popular Secular Poetry Popular Religious Poetry Lorenzo De' Medici and Poliziano Pulci and Boiardo Ariosto... Volume 5: The Orlando Furioso The Novellieri The Drama Pastoral and Didactic Poetry The Purists Burlesque Poetry and Satire Pietro Aretino History and Philosophy... Volume 6-7: The Spanish Hegemony The Papacy and the Tridentine Council The Inquisition and the Index The Company of Jesus Social and Domestic Morals Torquato Tasso The "Gerusalemme Liberata" Giordano Bruno Fra Paolo Sarpi Guarini, Marino, Chiabrera, Tassoni Palestrina and the Origins of Modern Music The Bolognese School of Painters...

Feeling Backward weighs the costs of the contemporary move to the mainstream in lesbian and gay culture. While the widening tolerance for same-sex marriage and for gay-themed media brings clear benefits, gay assimilation entails other losses--losses that have been hard to identify or mourn, since many aspects of historical gay culture are so closely associated with the pain and shame of the closet.