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An important corollary of this principle is that the self identifies with its body and expresses itself by its body" [p. Further, he writes, "History's weight on us is constant and immense, and it is composed mainly of language and custom.
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We do not originate these, but we enter into them as into a house, well furnished both with goods and routines. There is room here for a self to innovate and try to transform that place by thought and action. The particualr way a self or groups of selves do so is the actual subject of history. The question of self and society focuses, then, on the nature of the self's agency when each individual emerges slowly into a world already so well appointed. It is not only that you grow inside a particular language such as English.
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That is only the bladest part. It is that you were born into a particular historical situation, into a family with a known social standing, a reputation, and a level of wealth, and its own quirky traditions.
Thus, on Pierre Bourdieu's account, the sense of agency is grander than the reality just because the limitations and dominance bequeathed by the milieu, by the habitus custom , are deemed decisive. If culture can dominate and constrain a person, if the subjective identity is a necessary part of understanding how power relations work, it is because the core of the self is an interpreter who can only be controlled by trying to put a blindfold or blinkers on its creative narrative.
Although parts of everybody's account of life are plagiarized, this does not prove that his or her stories cannot be significantly original. Some social historians might not think that these narrative or hemeneutical idiosyncracies add up to much, but if one is as interested in meaning as in causation, then God is in the details.
Women and Disability in Medieval Literature (New Middle Ages)
I will leave everyone with Palgrave's brief description of the book: Necessary Conjunctions is an original study of how regular medieval people created their public social identities. Focusing especially on the world of English townspeople in the later Middle Ages, the book explores the social self, the public face of the individual. It gives special attention to how prevalent norms of honor, fidelity and hierarchy guided and were manipulated by medieval citizens.
With variable success, medieval men and women defined themselves and each other by the clothes they work, the goods they cherished, as well as by their alliances and enemies, their sharp tongues and petty violence. Employing a highly interdisciplinary methodology and an original theory makes it possible to see how personal agency and identity developed within the framework of later medieval power structures.
Lectures begin at Muller leeds. It is said that modernity is the age of comparison, competition, and ranking par excellence, but from the thirteenth-century comparison became important in some areas of English life and thought. By the fifteenth century, however, the wider use of comparing was sufficiently complicated for the commonplace wisdom, 'Comparisons are odious' to be coined by the poet John Lydgate.
This lecture argues that fifteenth- and sixteenth-century ambivalence about comparing became the early modern English norm but was built from a sort of social and moral crisis of new comparing that developed from political and moral upheavals that followed the Black Death.
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The social imaginary was unstable and competition of ranks could be discerned in English public life, including in parliamentary acts and taxation. Comparing was disturbing. What is more, heretical thinkers turned moralising comparisons into political attacks and later medieval comparison was briefly more problematic and needed checking.
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Professor Shaw is a historian of medieval England, of Britain, and of people as managers of meaning and identity in their inevitable social context. He also studies the theory and philosophy of history. See all Institute for Medieval Studies events.
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