By Daphne M. Grace
"Articulations and expressions of gender might be destabilising, transgressive, innovative and radical, encompassing either a painful legacy of oppression and a joyous exploration of latest experience." Analysing key texts from the nineteenth to twenty first centuries, this ebook explores a variety of British and Anglophone authors to contextualise women's writing and feminist idea with ongoing debates in realization reports. Discussing writers who try to redefine the gendered international of "sexualized" house, even if inner or exterior, psychological or actual, this booklet argues how the "delusion" of gender distinction will be addressed and challenged. In literary thought and in representations of the feminine physique in literature, identification has more and more turn into a moving, a number of, renegotiable-and controversial-concept. whereas acknowledging old and cultural buildings of sexuality, "writing the physique" needs to finally comprise wisdom of human realization. right here, an knowing of cognizance from modern technology (especially quantum theory)-as the elemental development block of lifestyles, past the body-allows targeted insights into literary texts to clarify the matter of subjectivity and what it capacity to be human. together with dialogue of subject matters comparable to feminism and androgyny, business enterprise and entrapment, masculinities and masquerade, madness and emotion, and person and social empowerment, this examine additionally creates a full of life engagement with the literary technique as a way of fathoming the "enigma" of cognizance.
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Additional info for Beyond Bodies: Gender, Literature and the Enigma of Consciousness (Consciousness, Literature and the Arts) by Daphne M. Grace (2014-04-24)
Part of the Romantic experiment with drugs (particularly by DeQuincey and Coleridge) was an attempt to enhance or induce this altered state […]. (1996: 57) Altering consciousness through drugs, of course, can at best be temporary and illusory, and at worst life damaging. In contrast, Colin Wilson’s own encounter with the Indian classical text of the Bhagavad-Gita confirms his intellectual and practical experience of “power states of consciousness” (2009: 183). His reading of the Gita, with its central assertion that “the individual soul the Atman, is identical to the ultimate reality, God or Brahman” leads to his rethinking of twentieth century writers and philosophies such as Samuel Beckett’s bleak nihilism.
Language itself frees up the notion of the stable self, since, if words have no innate transcendental meaning but different meanings dependent on their contexts, then the “self” can be differently defined in diverse space-time locations and yet remain the same self. 39), the source of Self is the “home” of all knowledge, thus the subjective experience of opening up one’s knowledge of the Self results in an expansion of consciousness—of self-actualisation. In this traditional perspective, with the understanding of the Self, all is known: Heart and mind, perception, injunction, understanding, knowledge, wisdom, vision, firmness, thinking, considering, helping, memory, resolution, will, breath, love and desire.
Catherine’s dreams eventually take over from mundane reality, “uniting the life of the individual to cosmic and transcendent life” (Van de Laar 1969:99). The description of her dreams sets Catherine apart from the other “normal” mortals who lack imagination, such as Nelly Dean, Edgar Linton and Mr Lockwood, all of whom remain firmly rooted in their pragmatic, and scientific world views—the Horatios who can only glimpse a limited comprehension of Hamlet’s “more things in heaven and earth”. Thus Catherine’s enigmatic: “I am Heathcliff” remains an unfathomable statement without the experience of the unity of all consciousness at the foundation of creation.