Download Claustrophilia: The Erotics of Enclosure in Medieval by Cary Howie PDF
By Cary Howie
If ours is a cultural second intensely eager about enclosed space--the booths of our places of work, the confessionals of our church buildings, the bedrooms of fact tv, and the entire numerous closets we pop out of and retreat into--our fascination isn't solely new. This ebook argues that the non secular literature of the overdue center a long time articulates with nice subtlety and vividness the level to which all being is to some degree enclosed being. In different phrases, we're all within the closet, and that would be a great factor. via prolonged readings of English, French, and Italian writers of the 13th and fourteenth centuries, Claustrophilia indicates that medieval enclosures really make room for wants and groups poetics of natural openness may exclude. whilst God holds and confines, revelation is in the limits and never past them. therefore, this e-book says, love your closet; it's only via what holds and defines us that we will be aware of and love the realm.
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Additional info for Claustrophilia: The Erotics of Enclosure in Medieval Literature (New Middle Ages)
Letting go, that is to say, can be an assent to the arrival of the miraculous: sight pushed to its extremes in surrender, eyes responsively popping from their sockets. The miracle marks the material edge of sensation. In this way, it stages the intervention in which our attempts to make something of an artwork inevitably participate. The lady vanishes, but we see it for ourselves; we are there. The Miracle and the Fetish That the messenger’s look, that the look we direct toward artworks and other disclosive enclosures, might produce the miracle it witnesses, without the connotation that this production is somehow subjective (and thus relative)—that, in its directed embodiment, its being-there as being-toward, it might enable the advent of not a new perspective but a new spectacle: this is where my argument touches upon, and owes an unspeakable debt to, Kaja Silverman.
He is also remarkably ambivalent about the ramifications of his reverie. On the one hand, he claims instead to be interested solely in receiving the pure phenomenon: “the phenomenologist. brings the image to the very limit of what he is able to imagine” (le phénoménologue. 25 In one of many implicit critiques of Heideggerian bombast, Bachelard declares, Such formulas as being-in-the-world and world-being are too majestic for me, and I do not succeed in experiencing them. In fact, I feel more at home in miniature worlds, which, for me, are domesticated worlds.
Je suis plus à mon aise dans les mondes de la miniature. ]26 And sometimes, in fact, one has the sense that Bachelard wants merely to suggest a cozy, ultimately psychological (which for him is close to THE EDGE OF ENCLOSURE 19 phenomenological) experience of being “sheltered” before being thrown into the world, an experience that more primitive media such as poetry help us recapture. 27 The dreamer’s domesticity is an “experience” as opposed to a mode of “being”; it is an “at home”-ness, as opposed to the uncanny, un-home-like “world” of the (scientific) formula.