By D. Hillman

Shakespeare's Entrails explores the connections among embodiment, wisdom and acknowledgement in Shakespeare's performs. Hillman units out a concept of the emergence of contemporary subjectivity within the context of a global that used to be more and more coming to determine the human physique as a closed approach.

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Extra resources for Shakespeare's Entrails: Belief, Scepticism and the Interior of the Body (Palgrave Shakespeare Studies)

Sample text

The origins of scepticism – proto-doubt – lie in a somatic resistance to something, an expulsion, as at the source of belief we can dimly perceive that there was originally an acceptance of something into the body, an incorporation (as in the Eucharistic sacrament). 114 The birth of the subject is, in this account, contemporaneous with the birth of the doubting or believing self. com - licensed to Universitetsbiblioteket i Tromso - PalgraveConnect - 2011-04-15 There is often a passage in even the most thoroughly interpreted dream which has to be left obscure; this is because we become aware during the work of interpretation that at that point there is a tangle of dreamthoughts which cannot be unravelled and which moreover adds nothing to our knowledge of the content of the dream.

If psychoanalysis, then, may help us to discern some of the fantasies that accompanied the emergence of the figure of homo clausus in the early modern world, we also need to question the degree to which this belated picture of the subject is a product of historical conditioning. In so far as psychoanalytic theory can help guide us towards a sense of the corporeal sources of subjectivity, the history of early modernity’s conceptualisations of the body may help us see some of the origins of psychoanalytic ideas about the emergence of the self.

Scepticism derives from a refusal to accept the inherence of inner in outer (and vice versa); it relies upon an idea of a gap between causes or inner truth and that which is represented externally. The sceptic rejects dogmatism, unquestioning acceptance of appearances, blind faith. 129 The sceptic’s own interior matches this closure, refusing entry to the other and simultaneously refusing egress to his own deepest self. He will not take the other in, nor will he allow himself to be taken in, in all senses of the phrase.

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