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American literature is typically seen as something that inspired its own conception and that sprang into being as a cultural offshoot of America's desire for national identity. But what of the vast precedent established by English literature, which was a major American import between 1750 and 1850? In The Importance of Feeling English, Leonard Tennenhouse revisits the landscape of early American literature and radically revises its features. Using the concept of transatlantic circulation, he shows how some of the first American authors--from poets such as Timothy Dwight and Philip Freneau to novelists like William Hill Brown and Charles Brockden Brown--applied their newfound perspective to pre-existing British literary models. These American \"re-writings\" would in turn inspire native British authors such as Jane Austen and Horace Walpole to reconsider their own ideas of subject, household, and nation. The enduring nature of these literary exchanges dramatically recasts early American literature as a literature of diaspora, Tennenhouse argues--and what made the settlers' writings distinctly and indelibly American was precisely their insistence on reproducing Englishness, on making English identity portable and adaptable. Written in an incisive and illuminating style, The Importance of Feeling English reveals the complex roots of American literature, and shows how its transatlantic movement aided and abetted the modernization of Anglophone culture at large.

This chapter contains all entries for M: Macaulay, Catharine to Murray, John

This chapter contains sections titled: References and Further Reading

This chapter explores the heyday of publishing in the Scottish Enlightenment. Aside from a number of new books that William Strahan merely printed for Thomas Cadell, as he had formerly printed books for Andrew Millar, the two men copublished some later editions of popular titles that were initially produced by others, such as William Buchan's Domestic Medicine, as well as several first editions that did not reveal their collaboration on the title page. The first edition of Henry Mackenzie's Man of Feeling, for example, shows only Cadell's name as the publisher, even though Strahan owned half the copyright (his name was added to the imprint of the second edition). Similarly, although Cadell's name alone appeared in the imprints of David Hume's historical and philosophical works, it is clear from Hume's correspondence that Strahan was a silent copublisher of those titles.

Loneliness has a significant influence on both physical and mental health. Few studies have investigated the possible associations of loneliness with mortality risk, impact on men and women and whether this impact concerns the situation of being alone (social isolation), experiencing loneliness (feeling lonely) or both. The current study investigated whether social isolation and feelings of loneliness in older men and women were associated with increased mortality risk, controlling for depression and other potentially confounding factors. In our prospective cohort study of 4004 older persons aged 65-84 years with a 10-year follow-up of mortality data a Cox proportional hazard regression analysis was used to test whether social isolation factors and feelings of loneliness predicted an increased risk of mortality, controlling for psychiatric disorders and medical conditions, cognitive functioning, functional status and sociodemographic factors. At 10 years follow-up, significantly more men than women with feelings of loneliness at baseline had died. After adjustment for explanatory variables including social isolation, the mortality hazard ratio for feelings of loneliness was 1.30 [95% confidence interval (CI) 1.04-1.63] in men and 1.04 (95% CI 0.90-1.24) in women. No higher risk of mortality was found for social isolation. Feelings of loneliness rather than social isolation factors were found to be a major risk factor for increasing mortality in older men. Developing a better understanding of the nature of this association may help us to improve quality of life and longevity, especially in older men.

This paper explores the process of aging from a phenomenological perspective. Supplementing the model of becoming old found in Simone de Beauvoir’s work with a phenomenology of human suffering and flourishing, it asks whether it is possible to lead a good life in the process of becoming old. Is it possible to flourish while experiencing bodily waning? Is it possible to flourish while experiencing the shrinking of one’s everyday world and the passing away of close others? Aging, at least in its protracted phases, appears to become full of suffering rather than flourishing. What are the prospects of finding meaningful life projects despite old age? By making use of insight found in Heidegger and other phenomenologists the paper tries to develop a slightly different view on aging than the one found in Beauvoir, stressing the importance of embodied experiences and life choices, which not only depend upon societal oppression and being objectified by others, but also upon processes of nature and the possibilities of an intergenerational intersubjectivity. Resources for this project is found in the philosophy of affectivity developed by Heidegger and other phenomenologists of facticity, such as Maurice Merleau-Ponty, Charles Taylor, Helmuth Plessner and Hannah Arendt.

THE PARTICULAR FORM OF consciousness that we encounter inA Sentimental Journeyattracted such interest in the eighteenth century that it generated a novelistic subgenre of its own. For several decades, the sentimental novel, or novel of sensibility, intended to arouse as well as to render sympathetic feelings, flourished in England (as well as on the Continent). Sentimental novels assumed the individual and social importance of sensitivity to the troubles of others. In addition to representing heroes, and occasionally heroines, of extraordinary responsiveness, they also commented on social institutions. One of the best-known examples of the form — better known, perhaps,

In the contemporary phenomenological literature it has been argued that it is possible to distinguish between two forms of selfhood: the “minimal” and “narrative” self. This paper discusses a claim which is central to this account, namely that the minimal and narrative self complement each other but are fundamentally distinct dimensions. In particular, I challenge the idea that while the presence of a minimal self is a condition of possibility for the emergence of a narrative self, the dynamics which characterise narrative selfhood do not have a structuring effect on minimal self-experience. I do so by drawing on both classical and contemporary phenomenological literature to show that at least certain forms of affective experience are complex phenomena in which minimal and narrative forms of selfhood are deeply entwined. More specifically, I claim that, due to their evaluative character, intentional and non-intentional affective states convey a pre-reflective experience of constitutive aspects of the narrative self. This enables me to argue that minimal and narrative selfhood are phenomenologically inextricable.

U.S. emotion culture contains beliefs that women are more emotional and emotionally expressive than men and that men and women differ in their experience and expression of specific emotions. Using data from the 1996 emotions module of the GSS, the authors investigate whether men and women differ in self-reports of feelings and expressive behavior, evaluating whether the patterns observed for men and women are consistent with cultural beliefs as well as predictions from two sociological theories about emotion and two sociological theories about gender. Surprisingly, self-reports do not support cultural beliefs about gender differences in the frequency of everyday subjective feelings in general. Men and women do, however, differ in the frequency of certain positive and negative feelings, which is explained by their difference in social position. The implications of the findings for theory and research on both gender and emotion are discussed. Reprinted by permission of the University of Chicago Press. © All rights reserved

Max Scheler (1874–1928) and Mencius (孟子, 372–289 BC) both take feeling to be the origin of value and could therefore be considered to be proponents of axiological sentimentalism. Despite the great spatial and temporal distance between them, there are striking similarities between the theories of value they developed. It should be noted, however, that there are also some differences between them that are mainly derived from some difficulties with their theories of value. These difficulties should be removed so that a better theory of value could be developed. It is accordingly the aim of this paper to promote a phenomenological dialogue between Scheler and Mencius that could lead to such a better theory. In Sects. 1, 2, I will first delineate Scheler’s theory of value and feeling, then that of Mencius. In Sect. 3, I will point out some difficulties with the two theories and promote a dialogue between them that would improve each theory. In Sect. 4, I will conclude with some remarks concerning the future task of the phenomenological dialogue between Scheler and Mencius.