Search Results

You are looking at 1 - 10 of 411 items for :

  • Refine by Access: All content x
  • Refine by Content Type: All x
Clear All Modify Search
Restricted access

Sympathy and Denial

A Postcolonial Re-reading of Emotions, Race, and Hierarchy

Alice Bullard

This essay uses transference, in the psychoanalytic sense, to illuminate the history of emotions in the era of late imperialism. Centered on Frantz Fanon's rejoinder to Octave Mannoni's dependency theory and his rejection of Freud's theory of the Oedipal complex, this essay provides as well a broader scholarly understanding of French psychiatry in North and West Africa, and the prominence therein of sympathy, magic, denial, and transference.

Restricted access

Human Connection in the Light of the Writings of Karl Marx and Amartya Sen

An Investigation Using Franz Kafka's Metamorphosis and Manik Bandyopadhyay's Ekannoborti

Simantini Mukhopadhyay

. Indeed, in The Theory of Moral Sentiments , Smith ([1759] 2002: 11) considers “sympathy” one of the “original passions of human nature,” which even the “greatest ruffian” is not bereft of. Smith's notion of “natural sympathy” explains how an individual

Restricted access

Toward a Philosophy of Melodrama

Richard Allen

or the psychopath with the resulting fear, fascination, and often disgust, that it induces. In contrast to villainy, goodness in melodrama is registered by the natural sympathy, care and concern that the good characters manifest to others. In

Restricted access

The ethnographer's magic as sympathetic magic

Kath Weston

With all the attention paid to empathy in recent years, sympathy has received short shrift. Yet it is sympathy that has the longer legacy in anthropology, both as a descriptor for certain ways of relating to the world, and as a moral passion that characterises something important about the relationship between ethnographers and those they study. By juxtaposing biographical accounts of the author's own research with a reading of 18th‐century texts from the Scottish Enlightenment on sympathy, this essay calls into question the assumption that sympathy arises from, even as it generates, culturally inscribed forms of empathy or closeness. I argue that what Malinowski called ‘the ethnographer's magic’ is (or can be) a sympathetic magic woven from biographical threads, depending for its efficacy on concealment and action at a proximate distance, rather than ‘shared experience’, identification with research participants, or affective appeals.

Restricted access

Relatable Motives and Righteous Causes; or, Why the Sympathetic Antihero is Not a Moral Psychological Mystery

Jens Kjeldgaard-Christiansen

“liking,” which is directly responsible for “empathic concern for characters” [ Janicke and Raney 2018, 534], something very similar to what I mean by “sympathy”: a stance of rooting for a character. ) However, there may be other ways of interpreting

Restricted access

The Discipline of Sympathy and the Limits of Omniscience in Nineteenth-Century Journalism

Hazel Mackenzie

Nineteenth-century literary journalism is often read in the light of Michel Foucault's disciplinary paradigm as articulated in his seminal work Discipline and Punish: The Birth of a Prison (1975). Contextualising the growth of literary journalism within the evolution of the modern, urban society, this article explores the ways in which journalists in this period manipulated generic conventions to both enact and resist their role in creating a more transparent, disciplined society. Looking at the journalism of Charles Lamb, William Hazlitt, Charles Dickens, Charles Collins, John Hollingshead and William Makepeace Thackeray, this article will argue that their use of a limited, first-person perspective and their emphasis on feeling and sympathy attempts to resist a passive and disciplinary spectatorship and yet paradoxically it is the most significantly disciplinary aspect of their texts.

Restricted access

Film, Art, and the Third Culture

A Response

Murray Smith

rules or “embodied perceptual skill[s]” (36) are ones that we learn (30), presumably informally, and are in that sense cultural. At the same time, these rules augment our more basic perceptual capacities. I am in sympathy with the “thickening” of my

Restricted access

What Determines the Boundary of Civil Society?

Hume, Smith and the Justification of European Exploitation of Non-Europeans

Elias L. Khalil

Civil society consists of members obligated to respect each other's rights and, hence, trade with each other as equals. What determines the boundary, rather than the nature, of civil society? For Adam Smith, the boundary consists of humanity itself because it is determined by identification: humans identify with other humans because of common humanness. While Smith's theory can explain the emotions associated with justice (jubilance) and injustice (resentment), it provides a mushy ground for the boundary question: Why not extend the common identity to nonhuman animals? Or why not restrict the boundary to one's own dialect, ethnicity or race? For David Hume, the boundary need not consist of humanity itself because it is determined by self-interest: a European need not respect the property of outsiders such as Native Americans, if the European benefits more by exploiting them than including them in the European society. While Hume's theory can provide a solid ground for the boundary question, it cannot explain the emotions associated with justice. This paper suggests a framework that combines the strengths, and avoids the shortcomings, of Smith's and Hume's theories.

Restricted access

Utopian Sociality. Online

Nicholas J. Long

The metaworld Ultima Online was designed to foster 'tight communities' of inhabitants. So ware users frequently say it has done just that. Yet many users spend most of their time online alone, engaged in practices of self-realization, individuation, and skill maximization. Drawing on Wilde's utopian writings, I suggest that Ultima Online has fostered an emergent sociality of sympathetic individualism - but that characterizing this as 'community', 'friendship' and 'camaraderie' also allows users to engage with seemingly opposed communitarian tropes of the good life. This affords insights into how ethical imaginations influence emergent forms of human sociality.

Free access

Editorial

Cotten Seiler

Although the phrase “please allow me to introduce myself” can perhaps no longer be uttered without calling forth the Lucifer figure that the Rolling Stones sing about in “Sympathy for the Devil,” I can't think of a better line to greet Transfers