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Running Wilde

Landscape, the Body, and the History of the Treadmill

Vybarr Cregan Reid

How have exercise, the body, and modes of imprisonment become so imbricated in modern societies? The treadmill started its life as the harshest form of punishment that could be meted out, short of the death penalty. It remained so for two centuries. Today, we pay membership fees equivalent to a household energy bill for the dubious privilege of being permitted to run on them. The treadmill is a high-functioning symbol of our anthropocene life that chooses to engage with self-created realities that knowingly deny our creaturely existence.

This essay aims to bring a number of genres and disciplines into conversation with one another to effect a mode of reflective but insightful cultural analysis. Through this ecological interdependence of genre, (including history, philosophy, literary analysis, sociology, psychogeography, autobiography, and biography) the essay aims to look at the ways in which our condition in modernity conspires against our psychological, physiological, geographical, and personal freedoms. Using Oscar Wilde's experiences of life on the treadmill, some of Hardy's poetry, Simone Weil, Pater, Foucault, Lacan, Sartre, Althusser, and Lukács, the essay draws attention to the ways that inauthenticity and dehumanisation have become the mainstay of life in the modern gym.

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Re-reading 'Impossibility' and 'Barbarism'

Adorno and Post-Holocaust Poetics

Antony Rowland

‘Poetry is impossible after Auschwitz.’ This (supposed) statement by Theodor Adorno has become one of the most famous in twentiethcentury philosophy. It has been popularised in verbal academic discourse, which has lead to its inclusion in, for example, numerous module outlines on post-war literature. However, such appropriations have ignored the fact that the phrase is a misquotation of the standard translation by the Webers in Prisms. Moreover, within the passage from which the misquotation originates, there are linguistic ambiguities embedded in the original German which make the essay ‘Cultural Criticism and Society’ difficult to interpret. In turn, this initiates a struggle to formulate a coherent English translation. These problems are elided by critics who, even if they quote the Webers’ translation accurately, do not consider the ramifications of the original German prose. In this essay, I engage with these elisions, and contend that Adorno’s text does not argue that ‘poetry is impossible after Auschwitz.’ In fact, the passage predicates its existence, a contention which has serious repercussions for discussions of post-war writing conducted in the context of the philosopher’s work.

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Andrew Inkpin

It is widely held that philosophy and literature are closely connected in Sartre, a view naturally suggested by the breadth of his writings and the prevalence of philosophical themes in his literary writing. The precise relation between the two

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Paul Gyllenhammer, Bruce Baugh, and Thomas R. Flynn

The articles in this section deal with two concepts from Sartre’s Critique of Dialectical Reason analyzed in the work of Tom Flynn. The first is the practico-inert, the materialized result of human activity that can turn that activity against itself, but which can also take on a positive and progressive role in history. It is this progressive role that Paul Gyllenhammer analyzes. Bruce Baugh’s article looks at Flynn’s analyses of how, in the Critique, the “third” mediates group praxis in such a way that it moves from passivity to activity but without fusing into a hyperorganism, and how this decisive shift accounts for “the revolutionary moment.”

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John Gillespie, Kyle Shuttleworth, Nik Farrell Fox, and Mike Neary

studies in the English-speaking world. Hazel Barnes's translation, completed more than sixty-two years ago, with its notorious inadequacies, was long overdue for replacement. Being and Nothingness remains a key work of twentieth-century philosophy and

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Simone Fryer-Bovair

, unifying these disparate aspects of the poem is the transcendent goodness of virtuous love. In this article, I argue that Chaucer perceives a tension in Boethius’s Consolation of Philosophy about the value of romantic love (on which Boethius is noticeably

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P. Sven Arvidson

foundation.” 3 For the ancient Greeks, and for many people today, reverence is directed toward a higher being and Sartre's philosophy is atheistic. Also, reverence involves positive fellow-feeling for others, a quality of respectfulness hard to find in

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The Non-Secular Pilgrimage

Walking and Looking in Ken Cockburn and Alec Finlay’s The Road North

Alice Tarbuck and Simone Kotva

work of philosophy’s ‘radical vision’. This ‘radical vision’ allows us to evoke (rather than encode) the data of experience. 12 Describing his own decades-long exercise of keeping a nature journal, Kohák reflects how his entries signified nature in

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At the Root of Learned Travel

New Science, the ‘Other’ and Imperialism in the Early Philosophical Transactions

Manuela D’Amore

of late Stuart England. Scholars’ use of letter exchange as an indispensable tool to collaborate in the field of natural philosophy had been established in Europe by 1650. An expert in historical and contemporary studies in writing, Charles Bazerman

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Introduction

Creative Critical Shakespeares

Rob Conkie and Scott Maisano

means exclusive, conversation. Notes 1 Elizabeth King, ‘Perpetual Devotion: A Sixteenth-Century Machine That Prays’, in Genesis Redux: Essays in the History and Philosophy of Artificial Life , ed. Jessica Riskin (Chicago: University of Chicago Press