Come join us for our Literature and Mind fall welcome reception in the Sankey room (SH 2623) on Wednesday, October 9th, at 5pm! Come enjoy a lovely evening connecting with your fellow minds over tasty refreshments as we enter into the new academic year. All faculty, postdocs, grads, and undergrads are very welcome to attend! If you have any questions, please feel free to email firstname.lastname@example.org.
On March 4th, 2019 from 5-8pm in South Hall 2714, Literature and the Mind will be hosting a reading group meeting on N. Katherine Hayles’ Unthought: The Power of the Cognitive Nonconscious. PDF download includes the chapters listed below that we will be discussing at the meeting.
Prologue: “Transforming How We See the World”
Chapter One: “Nonconscious Cognitions: Humans and Others”
Chapter Eight: “The Utopian Potential of Cognitive Assemblages”
Nadia is a recent graduate of UC Santa Barbara, majoring in English and specializing in Literature and the Mind. In addition to completing coursework with a focus in this field, Nadia completed a senior thesis that draws on feminist and psychoanalytic theory, entitled “La Petite Mort: Female Vampirism, the Abject, and Sexuality,” under the direction of Julie Carlson. She has presented her research to faculty and fellow students through the Arnhold Program.
Tell us more about your senior thesis project.
I’ve always been an avid consumer of supernatural media (Charmed, Buffy the Vampire Slayer, etc.) but especially things that had to do with vampires, because they were the stories that interested me. Halfway through college I discovered Francis Ford Coppola’s Dracula film (1992) which became one of my favorite movies for both its use of costumes and its revamp of the original Dracula plot. So when I joined the Arnhold Program, I knew I wanted to write on vampirism, especially female vampirism. My favorite work I studied was probably “The Lady of the House of Love” simply because I love Angela Carter so much and the symbolism was so rich. I really had something to sink my teeth into with that short story.
What drew you to Literature and the Mind?
My interest in Literature and the Mind stemmed from an interest in psychoanalytics and a desire to understand how people’s minds worked. The first true Lit and Mind class I took was Professor Young’s Reading Jane Austen’s Mind, but I always count my first class as Professor Carlson’s 103B course. She later became my thesis advisor and an invaluable resource during my writing. She gave me my first taste of Victorianism, which is the period covered in my thesis.
Lit and Mind encompasses so many different facets of literary study, because, in my understanding, it focuses on the feedback loop between people and their surroundings, whether it’s other people, animals, nature, smells, sounds, inanimate objects. Lit and Mind is the microcosm of the human experience as an entity that reacts and moves with its environment.
Where do you believe this field is headed, or should be headed? What are you interested in learning more about?
I’m not entirely sure where the field is at this point, but intersectionality is important in any kind of study. Examining the female mind, the transgender mind, the queer mind, the minority mind, these are all things that we should be looking at and seeking understanding of in this era.
What’s in store for you after graduation?
In November, I will be presenting at the Pacific Ancient and Modern Language Association (PAMLA) conference in Honolulu, on a section of my thesis titled “The Queen of the Damned: Penny Dreadful and the New Lilith” in a seminar called “Other Vampires.” I’m very excited to see how the other presenters and the audience will shape my understanding of my own work and the study of vampirism. There’s a kind of bloodlust in academia, a need to know and understand and consume. I sense that this thesis has not sated my own academic bloodlust and expect to be returning to this project in graduate school, with the addition of other female monsters.
Excerpts from the introduction to Nadia’s senior thesis, “La Petite Mort: Female Vampirism, the Abject, and Sexuality”:
While the origins of the vampire in literature can be found in early Biblical texts on Lilith, the outpouring of literature on the vampire during the 19th century reflects a renewed interest in the vampire’s link with sex, power, and death. Especially prominent in these texts are female vampires, often portrayed using major female archetypes: the female predator; the mother of evil; and the fallen woman. But why do these tropes persist even now, into the 21st century? Where did these depictions come from? And what is it about the female vampire that strikes fear into the hearts especially of men, a fear that seems tied to confrontation with abjection? The link between this fear and the female vampire seems to be female sexuality, and fear of its overt expression. Female vampires are portrayed as lustful, defiling creatures, in a far more sexualized manner than their male counterparts. This portrayal uncovers fear of that shadowy world just outside the boundaries of society where the female body is powerful, women have agency, and they continually violate the boundaries that are crucial to civilized existence.
My study seeks to explore the variety and persistence of Lilith’s traits through focus on vampire texts produced in the nineteenth and twentieth centuries. It focuses on literary, filmic, and televisual texts, namely, Charles Baudelaire’s “Sed Non Satatia” and “The Vampire” (1857); Joseph Sheridan Le Fanu’s Carmilla (1872); Angela Carter’s short story, “The Lady of the House of Love,” (1979); Francis Ford Coppola’s film Bram Stoker’s Dracula (1992); and the HBO series Penny Dreadful (2014-2016). All of these works explore the crossing of the boundaries of life and death and of good and evil, and some deal specifically with the boundaries of the body, of virginity, and even of marriage vows. Penny Dreadful gives a name to this shadowy place of blurred boundaries, what Vanessa Ives calls the demimonde, “a half world between what we know and what we fear…a place in the shadows, rarely seen, but deeply felt” (“Night Work”). This place between what is known and what is feared, also called a borderland and a no-man’s-land, is where monsters walk and female agency takes command. In what follows I trace how this expression of female power is portrayed, managed, enjoyed, and punished so that social life can continue to proceed.
Image: Jennie Harbour, “Sleeping Beauty”
From Chapter 1, “Girls Just Wanna Have Blood: The Female Predator”:
The female predator is a particularly terrifying figure for patriarchal society: the woman who stalks through the night and lures in her prey with her sexual wiles. The vampire, unlike a monster such as a werewolf or a zombie, enfolds the victim in an apparent, or real, erotic embrace. The idea of a woman not only crossing the boundaries of proper sexual conduct but also penetrating the boundaries of blood and the body is terrifying, and yet it continually appears in literature. So is the idea that she feeds on rather than nourishes other persons. As Bram Dijkstra suggests in Idols of Perversity, “woman, having been consumed in the marriage market, then having become consumptive as a wife through lack of respect, exercise, and freedom, took her revenge by becoming a voracious consumer” (Stephanou 74). Her voracious consumption of blood is a revenge against the voracious consumption of her body and crosses the boundary of proper behavior. Every female predator that exists in the literary canon is a reaction against women’s objectification and commodification in the marriage market. But why is she always so sexualized? And what purpose does it serve to keep telling these stories of female predators over and over again?
[Angela Carter’s] “The Lady of the House of Love” is a retelling of “The Sleeping Beauty of the Wood,” and twists the fairytale trope of the power of the prince’s kiss as well as the hedge of roses that surrounds the princess. As the virginal hero approaches the mansion, he is immediately struck by a “blast of rich, faintly corrupt sweetness strong enough, almost, to fell him” (Carter 98). The roses that surround the mansion strike him immediately as something wrong, something repulsive:
“Too many roses. Too many roses bloomed on enormous thickets that lined the path, thickets bristling with thorns, and the flowers themselves were almost too luxuriant, their huge congregations of plush petals somehow obscene in their excess, their whorls, tightly budded cores outrageous in their implications (Carter 98).”
The roses that seem repulsive, extravagant, and excessive, resemble the engorged, sexually aroused female genitals. With the addition of the “bristling thorns,” the roses become a symbol of the vagina dentata, one of man’s greatest fears. The myth of woman as castrator clearly points to male fears about the female genitals as a trap, or a black hole. Combining the already frightening female genitals with teeth creates the mouth of hell, a terrifying symbol of women as the devil’s gateway (Creed 71). The Countess’s roses are a manifestation of her sexuality, which is outrageous in its flamboyancy, but also threatening to the man who dares to have sex with her.
Steven Willemsen is a PhD Researcher and Junior Lecturer in Film and Literary Studies at the University of Groningen, the Netherlands, and currently a visiting scholar at UC Santa Barbara. During his time at UCSB, he has shared his work on narrative complexity in cinema, including the newly published monograph, Impossible Puzzle Films: A Cognitive Approach to Complex Cinema (Edinburgh University Press), which he co-authored with Dr. Miklós Kiss. His work can also be found in Projections: The Journal for Movies and Mind, ACTA Film and Media Studies, and other publications.
The works of David Lynch are a prime example of the complex narratives that Steven studies: set up as “puzzles” with no apparent solution that nevertheless draw viewers in, these films tempt some viewers to map out these impossible worlds, or lead other viewers simply to return to films that elude understanding.
What are you currently working on in your research or teaching that relates to the mind?
I’m interested in the way in which our minds interact with complex stories. Particularly in film and television, it seems that complexity in storytelling and story structures is currently more popular than ever. Audiences are fascinated by all sorts of non-chronological, multi-layered, metaleptic, impossible, paradoxical and puzzling stories. The aim of my project is to explore the aesthetic experience that we get from such narratives. We usually tend to think about stories as being ‘mimetic’ conductors – things we engage with for their content, like the characters, actions, emotions, or immersive storyworlds. But a confusing story seems to block our access to these dimensions somewhat. Apparently there is something particularly engaging about narrative complexity in itself, and I hope to find the key to that in the particular cognitive and hermeneutic mental activities that such stories cue us to perform.
How did you become interested in this field?
The project grew out of a more general interest in cognitive film theory. Cognitive film studies is a vivid, still developing field where film scholars and psychologists meet and draw on ideas from cognitive sciences to understand how films ‘work’ on viewers – in terms of perception, comprehension, or emotion. There is still something quite magical to me about the way in which a series of 2D images and sounds can result in such lifelike and intense experiencs. Cinema taps into all kinds of traits of the human cognitive and perceptual systems to involve us emotionally, perceptually, intellectually, and on a bodily level, and to create a smooth sense of continuity, narrative coherence, and even of presence. I’m excited about the idea of getting a grip on how this works, because I believe it is something that is very elementary to culture: using media to create, or re-create, simulated experience, which in turn allows us to reflect on actual experience. For me, cognitive approaches to art and narrative are all about mapping those intersections: between our minds and our artworks, and the way these shape each other.
What unique contributions are narrative scholars positioned to make to the interdisciplinary field of mind studies?
In any case, narrative theorists have developed quite an understanding of one of the key tools that the human mind has to integrate information, experience and impressions in a coherent and intelligible form. The idea that narrativity is in some ways ingrained in our cognitive make-up seems quite accepted now, across a range of fields. But actual two-way dialogues between the humanities and the ‘mind-sciences’ (like cognitive psychologists or neuroscientists) can remain difficult – because of our different vocabularies, and the different stances towards empiricism. Ultimately, however, I think that both perspectives could work to illuminate and correct each other. It seems to be increasingly acknowledged how strictly naturalistic perspectives on the mind also leave explanatory gaps, in terms of the full phenomenological richness involved in experience and sense making. It is my hope that as a result, multi-perspectival takes on the topics of mind and cognition will be increasingly valued, and that the humanities’ and sciences’ approaches to the mind might be able to meet somewhere in the middle.
What does narrative do for minds (whether through film or literature)?
That is a really complex question – perhaps even the underlying mystery of all art! One of the things I hope to gain a better understanding of is the simple question why we engage with fictional stories at all, including excessively complex ones. Why should we enjoy – or require – stories that are not about the real world, or that confuse us? One of the reasons, I think, is that complex narrative artworks allow us to draw on our whole range of everyday experiences – from very basic, ‘low-level’ sensations and emotions, like the feeling of being under a threat or in love, to very sophisticated ‘higher-order’ frames of knowledge, like understanding complex socio-political situations or philosophical ideas. Making sense of a complex artwork allows us to ‘activate’ and recombine all these levels of knowledge at the same, because it has the ability to evoke and simulate all that mental and bodily experience. I think that that process, of putting our real world knowledge and experience to new, interpretive use, is inherently enjoyable and creative, and can be potentially revealing about ourselves and our relation to the world.
Selections from Steven’s Work:
Steven’s latest project is Impossible Puzzle Films: A Cognitive Approach to Contemporary Complex Cinema, co-authored with Miklos Kiss. Here you will find a description of the book’s primary questions and interventions; and for a free preview of the first chapters of the book, click here.
“Narrative complexity is a trend in contemporary cinema. Since the late 1990s there has been a palpable increase in complex storytelling in movies. But how and why do complex movies create perplexity and confusion? How do we engage with these challenges? And what makes complex stories so attractive? By blending film studies, narrative theory and cognitive sciences, Kiss and Willemsen look into the relation between complex storytelling and the mind. Analysing the effects that different complex narratives have on viewers, the book addresses how films like Donnie Darko, Mulholland Drive or Primer strategically create complexity and confusion, and, by using the specific category of the ‘impossible puzzle film’, it examines movies that use baffling paradoxes, impossible loops, and unresolved ambiguities in their stories and storytelling. By looking at how these films play on our mind’s blind spots, this innovative book explains their viewing effects in terms of the mental state of cognitive dissonance that they evoke.”
- Analyses the effects of complex narratives on viewers, including the psychological experience of puzzlement and perplexity
- Explores impossible puzzle films as a specific set of highly complex popular films
- Introduces cognitive dissonance as a key feature of these films
- Brings together literary theory, cognitive narratology and film studies
Sowon is joining the UCSB English Department as a faculty member in the fall, from a position as Lecturer and Tutor in English at Corpus Christi College, Oxford.
Last winter, she presented her ongoing research on cognitive neuroscience and literature to our department. Her talk, “Memory and the New Unconscious”, identified metaphors of the unconscious mind and discussed the contributions that literature, psychoanalysis, and cognitive neuroscience might make when brought together.
Her most recent publication is ‘Transnational Scriptworlds’ in a special issue of The Journal of World Literature 1:2 (Brill, June 2016), The Chinese Scriptworld and World Literature, that she guest-edited. In her essay, Sowon examines the relations between writing and thought by comparing the ideographic “scriptworld” afforded by Chinese characters (China, Korea, Japan and Vietnam) with the alphabetic world.
What are you currently working on in your research or teaching that relates to the mind?
I have been researching representations of mind in the works of Woolf, Eliot, Joyce, and Beckett for a book called Modernism and the Mind. It discusses modernist ‘stream of consciousness’ literature of the early twentieth century in the light of recent cognitive neuroscientific findings in the areas of emotion, memory, perception and cognition. Teaching-wise, there was no room within the Oxford syllabus to teach courses in cognitive literary criticism at the undergraduate level. So I am delighted to be starting a course in ‘Mind, Brain and Literature’ in the winter term at UCSB.
How did you become interested in this field?
I specialized in Modernism in Graduate School partly because I became entranced by the specific kinds of experiences that are afforded by different kinds of writing. For example, certain passages written in free indirect discourse and ‘stream of consciousness’ technique can press the world of the character up against you closer and closer till for a moment you start feeling like that character. I was curious to understand such processes better. Cognitive neuroscientific evidence has helped me gain a better understanding of what happens during reading.
What unique contributions to mind studies are literary scholars (or scholars of the arts, or of the humanities in general) positioned to make to mind studies?
Some people question whether literary scholars can engage in a meaningful way with neurobiologists and researchers in artificial intelligence. And rightly so. Complex problems arise when trying to work across the divide of the “two cultures” and they tend to be exceedingly difficult to resolve. But before the remarkable expansion of the science of mind in the late twentieth century, the field that produced the most sustained forms of thinking about the mind was literature. Literature provides a historical archive of human thinking of every kind, which sometimes challenges and sometimes enriches scientific knowledge. Ultimately, answers to the really big questions about the mind are more likely to come from a broad framework which includes the cross-cultural and historical perspectives that the literary archive provides, as well as the cognitive neurosciences.
How do you see your interests in literature and the mind intersecting with other fields of study in the humanities (such as environmental scholarship, gender and sexuality, race and ethnicity…)?
Another area in which I specialize is feminist theory and literature, and that intersects with mind studies in a very direct way. Admittedly, talking about the ‘female mind’ is very controversial. For several decades exploring sex differences was taboo for fear of entrenching gender essentialism and sex discrimination. There are still many who believe that for women to claim equality, gender neutrality must be observed. Of course, deconstructing gender essentialism is highly important. But I think ignoring sex differences is a disservice to women because it so often leads to an epic disregard for women’s specific realities, leaving unchallenged a masculine norm that parades as neutral. Gender is socially constructed but the constructions are not laid upon a tabula rasa. That is emphatically not to say that there is such a thing as a ‘female brain’ which is fixed. But attending to and gaining an accurate awareness of gender-specific biological predispositions is important too. Neurofeminism is necessary.
Where do you see this field heading? What’s unanswered (or just beginning to be answered) that you are curious about?
One of the most exciting areas in mind studies at the moment, for me, is the unconscious mind. While interrogations of the unconscious are far from new, cognitive neuroscience during the last thirty years has reclaimed the unconscious as the new scientific frontier. For the last two years I have run a neuroliterary seminar series on “Unconscious Memory”. (http://torch.ox.ac.uk/unconscious). And I am keen to re-start it at UCSB as soon as I find my feet.
What does literature do for minds?
This is a very difficult question. Wittgenstein famously said in his Philosophical Investigations that if a lion could speak we would not understand it. What he means by that is that the human mind, however lofty and rational, is never detached from our constrained sensory apparatus and is shaped by our material way of life. Literature is quite obviously a distinctively human mode of interaction, produced by minds for other minds. But that can make literature sound reified and instrumental. Another way of approaching literature is to see it as the place where our embodied social existence reveals itself. Literature shows us who we are, what we are capable of, what we hope for, what we fear. If literature can be said to do anything for minds, it is not as reified objects but as a human practice, whose meaning is grounded in our senses and situated in history.
Selections from Sowon’s Work:
Below you will find two excerpts from Sowon’s already-published work that illustrate her ongoing research interests. You can also find her exploration of the field in “The Dilemma of Cognitive Literary Criticism,” a chapter from English Studies: The state of the Discipline, Past, Present, and Future (2015): 67-81. (Please email email@example.com if you would like a PDF of this chapter.)
From ‘Beside Thinking’, The Canadian Review of Comparative Literature (April 2014): 5-12.
(This is a special issue of the journal guest-edited by Sowon.)
The most advanced teachings of the Buddha are said to have been conducted in silence. In the Zen world, this mode of communication is known as the ‘heart-to-heart transmission’ (以心傳心), a form of meditative practice that requires the banishment of all words from the mind. By abjuring language and, consequently, conscious thought, adherents believe that they can convey truths more profound than those that logical verbal discourse can express. So the lore goes.
It is unlikely that this mythic practice will carry much authority with our readers. For how would one know if the message has been received, if a ‘non-thought’ can be said to comprise something as concrete as a message at all? And where would one begin to assess the depth of the truths thus communicated, check the accuracy of the deductions, analyze the efficacy of the procedure, and test the reliability of the set-up? The transmission cannot be disproved and that would seem to be as much as intellectual inquiry can establish. But before one sweeps aside this putative interaction as pre-modern mysticism or ‘Eastern’ mumbo jumbo that science has eradicated, it might be remembered that it is not only the Zen master who subscribes to and has faith in mental processes beside thinking.
It takes but little reflection to note that in our everyday lives we engage in a vast range of non-verbal sense-making of the world of which we have little awareness. From gauging the weather to writing an essay to falling in love, we are all dimly conscious that what may appear as decisive thoughts and deliberate actions are in no small part maintained by the unrevealed mental processes that underlie them. Implicit cognition is also discernable in a wide range of deeply-rooted cultural practices. Dancers, actors and trapeze artists are, for example, just a few of the many whose shared physical actions rely on non-declarative communication. Though it is difficult to articulate exactly what is being communicated and how, it is evident that both the mythic Zen transmissions and dizzying Cirque du Soleil acts rely upon certain ‘non-thoughts’ and the communication of these ‘non-thoughts’ as an integral part of their task.
However, since the implicit mental processes that lead up to, or conflict with, our conscious awareness are not verifiable or even directly knowable, there is immense difficulty in attempting to cover the range of these processes with any conceptual precision. We speak vaguely of having a gut instinct, a hunch, a premonition, an intuition, a ‘sense’ of things. This ‘intolerable wrestle with words and meanings’, as T.S. Eliot put it (Four Quartets 1944, 23), about the unsaid and the unsayable has always been of great fascination to artists and writers, not least Henry James, whose major novels would unravel without the crucial unspoken messages that hold the epiphanic structure in place. Isabel’s recognition of the role of Madame Merle in the piano scene in The Portrait of a Lady, for example, is all the more real for having been produced out of the unsaid. If the processes of the mind that are not conscious have preoccupied writers and artists, scientists have mostly regarded them with indifference, maintaining that what is not testable and falsifiable is an unsuitable topic of inquiry. However, in a strange turn of events, undeclared mental processes have become in the last thirty years a revived area of interest in a number of scientific fields. In psychology, the concern with mental processes besides rational thinking was well represented by Daniel Kahneman’s Thinking Fast and Slow (2011), which advanced the idea that the human mind processes information on two levels-by means of ‘System 1’, the intuitive, emotional and fast; and ‘System 2’, the rational, logical and slow. By drawing distinctions between intuitive and logical modes of thought, Kahneman successfully put rational thought on a par with what was customarily consigned to the Freudian unconscious. Before that Malcolm Gladwell popularized the idea of ‘thin-slicing’ – the unconscious and rapid processing of accumulated knowledge – in his bestselling Blink (2005), which went some way to support its subtitle: ‘The Power of Thinking Without Thinking’. Meanwhile, in neuroscience, the role of the unconscious in the human mind has become the new frontier. New and ongoing discoveries in memory and perception demonstrate that very little of what goes on in the brain is actually conscious, restoring the validity of the unconscious to human cognition. As the Nobel laureate neuroscientist Eric Kandel writes, ‘One of the most surprising insights to emerge from the modern study of states of consciousness is that Freud was right: unconscious mental processes pervade conscious thought; moreover, not all unconscious mental processes are the same’ (Kandel 2013, 546).
Against this background, this special issue on ‘Beside Thinking’ considers the range of meanings of what it is to know without thinking and how this mode of unconscious cognition has functioned throughout literary history in various cultures, alongside, beyond and against thought. While the idea of an unconscious has been a central concept in literary studies since at least the nineteenth century, with a great deal of specialized meaning accrued around it, there is still little agreement on what ‘not-thinking’ is. This special issue asks what the relation is between thought and ‘non-thought’, whatever its meaning, and discusses how thoughts define, regulate, and enable the concept of ‘non-thought’ in literature.
From ‘The Feeling of Knowing in Mrs Dalloway: Neuroscience and Woolf’, Contradictory Woolf: Select Papers from the Twenty-First Annual International Conference on Virginia Woolf (May 2012): 108 – 114.
The chief task of the novelist, Woolf stated, was to convey the mind receiving “an incessant shower of innumerable atoms, composing in their sum what we might venture to call life itself ” (Essays 3, 33). Novels should not merely provide the data that a character is processing in the mind—the shower of atoms—but express the experience of that data, to “record the atoms as they fall upon the mind in the order in which they fall” (Essays 3, 33). So Woolf represents to the reader not just the information of what a character may see, hear, smell, taste and touch but the process of what it feels like to have that sight, sound, smell, taste and touch and the kind of thoughts and memories they trigger, making us acutely aware that while only some mental processes are conscious, all mental processes are physical. This produces in the reader a perceptual mimesis of consciousness which approximates the process of the sensations and cognitions of lived experience.
Likewise, Damasio (2000)’s discovery about how the body-loop functions in the normal mind was that the feelings generated by the body are an essential part of rational thought. Rationality requires feeling and feeling requires the body. So the body and the mind are actually indivisible. He asserts that we live inside this contradiction of anatomical reality: rationality produced from the flesh. Long before Damasio, Woolf wrote continually of mind depending upon flesh. For example, in “On Being Ill” (1930) Woolf observed that although
literature does its best to maintain that its concern is with the mind; that the body is a sheet of glass through which the soul looks straight and clear…On the contrary the opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant. (4)
That we do not have a body but are a body is a fact of our existence she captured … which is one of the reasons her prose feels so alive. Feelings and thoughts are never immaterial: they are formed through the body. She begins Mrs Dalloway (1925) with the squeak of Rumplemayer’s men taking the doors off the hinges, triggering in Clarissa the physical sensation of plunging into open air 30 years before when she burst open the French windows at Bourton, the memory of which feels like being flapped and kissed by the waves of the sea. Woolf presents physical sensations as a vehicle for knowledge, undercutting the presumed opposition between reason and emotion. And emotions are suffused with highly discriminating responses to what is of value to each character. The following is Clarissa Dalloway’s famous “feeling of knowing” from Mrs Dalloway: “Only for a moment; but it was enough. It was a sudden revelation, a tinge like a blush which one tried to check and then, as it spread, one yielded to its expansion, and rushed to the farthest verge and there quivered and felt the world come closer, swollen with astonishing significance, some pressure of rapture, which split its thin skin and gushed and poured with an extraordinary alleviation over the cracks and sores. Then, for that moment, she had an illumination; a match burning in a crocus; an inner meaning almost expressed… the moment” (MD 24). What may seem like contradictory cognitive processes—thinking and feeling—in the conceptual scenography of the “two cultures” are reshaped into a continuum of “feeling of knowing” in Woolf, as they are in the experiments of Damasio. … By incorporating feeling into epistemology, Woolf guides the reader’s mind through the structure of the somatic responses that gave rise to the thoughts of the characters; this in turn creates “as-if” responses in the reader as to how another mind thinks, how another body feels.
Please consider proposing a paper to (or simply following the proceedings of) a symposium organized by ELINAS (Research Center for Literature and Natural Science). The symposium is entitled “Narrative, Cognition and Science Lab,” and will be held from October 21-23, 2016, at the Friedrich-Alexander Universitat Erlangen-Nurnberg, Germany.
Keynote speakers include Marie-Laure Ryan (Independent Scholar in Residence, University of Colorado), Mark Turner (Institute Professor and Professor of Cognitive Science, Case Western Reserve University), Bruce Clarke (Paul Whitfield Horn Professor of Literature and Science, Texas Tech University), Hans Ulrich Fuchs (Professor of Physics and Founding Director of the Center for Narrative in Science), and our very own H. Porter Abbot (Research Professor Emeritus of English, UCSB). See the description below and send questions and/or 400-word abstracts for papers 25 minutes in length to Mike Sinding (firstname.lastname@example.org)
What would a narratology of science look like? A narratology of science-in-literature? How might principles of cognition bring narrative and science together?
Narrative is a fundamental, probably natural, mode of thought and meaning-making. Science is now a central, more culturally-organized mode of knowing the world, of imagining, exploring, modeling, and acting on it. Narrative and science are not self-evidently relatedindeed they may seem opposed. Yet many connecting threads can be discovered. Scientists are adept and versatile narrators, telling many kinds of stories in many different genres and media. They recount unfoldings of events, at sometimes uncanny scalesfrom a particle collision at near light-speed, to the evolution of life, to the history of the universein order to interpret them. They narrate as individuals or in teams of thousands. Their events may be natural or manufactured, observed or inferred, objective or subjective or both. Scientists also tell human stories of developing hypotheses, arguments, theories and experiments, and they speak to many publics. Scientific stories may operate at the most concrete or the most abstract levels imaginable. Even mathematical proofs and physics equations have narrative qualities, some suggest. Narrativity appears at various stages of scientific processes: informal speculation, thought experiments, experimental design and execution, measurement, argumentation, writing and revision, theorizing, paradigm-shifting, popularizing, caricaturing (boosting and bashing), retrospective histories and philosophies of fields, and more. Scientists may adapt elements of literary narration (intentionally or not); in grand narratives or close case studies, understandings of nature become emplotted, shaped.
Complementarily, non-scientists often tell stories of science. In proto-scientific eras, knowledge-formation is arguably allied with myth, religion and magic: physics is entangled with metaphysics, chemistry with alchemy. And myth persists in modern discourses of science: myths of selfless or self-serving geniuses, of the promises and perils of technology. Journalists report and (attempt to) interpret scientific findings. Politicians and legal professionals grapple with scientific advice to decide social policies. Teachers tell sciences stories to studentsstarting with simple versions, as ladders to be kicked away once the rung of the next-best version is grasped. Other versions circulate on social media (for better or worse), mutating as they move. Literary narrators draw ideas and forms from scientific writing, as topics, themes, images and structures. Narrative art reimagines physical forces, forms of causality and time, natural orders, whole cosmologiesinflecting partial scientific understanding with intuitions of pattern and meaning.
Much excellent scholarship analyzes exchanges between science and narrative. In addition, cognitive scientists have explored narratives centrality to mental processes and products, and literary scholars drawing on cognitive science have produced far-reaching reinterpretations of basic concepts of narrative. Yet there remains a need for deeper understanding of the processes by which science can move into narrative, and (especially) vice-versadeeper in the sense of more detailed, more precise, more systematic, more extensively informed by theory and practice, both narrative and scientific. The narrative turn has transformed the human and social sciences, but we have yet to take the full measure of narrative in the context of the physical sciences. The cognitive turn suggests that cognition may be a key to the deeper understanding we seek. In this light, we propose a dialogue involving a direct and close focus on the intersections of narrative, cognition and science. This focus defines a very wide field of exploration, given the complexities of these terms, and we hope to inspire a rich discussion of new dimensions of these intersections.
We encourage consideration of questions on a range of topics bridging our foci:
- How do scientific thought, practice and communication use narrative qualities? How does narrative cognition enable and reflect scientific cognition? How do scientists see their work as involving story? What forms of cognition overlap but contrast with narrative forms, and how? e.g. abstraction, ambiguity-reduction, visualization, mathematics, description, argument.
- What are the implications of the first questions for epistemology, ontology, communication? Does anyone still think science is just another narrative? What alternatives to the relativist/absolutist polarity have developed in the wake of the science wars?What does the future hold?
- Are there identifiable structures or qualities specific to scientific narratives? What kinds of narrators, characters, plots, causalities, chronologies, discourse structures, rhetorics, emotions, themes and ideologies do we find? What parts of narrative theory resonate with science communities?
- What are the functions of scientific narratives? How is narrative used to describe, predict, explain, enlighten, persuade, entertain?
- How are scientific thought and communication adapted into extra-scientific narrative? How can they affect narrative form and processing?
- How might a consideration of scientific narrative change narrative theory, and cognitive theory? From recognizing previously neglected forms of narrative and thought to revising major concepts.
All forms of narrative, cognitive, and scientific processes, artifacts and theories are welcome.
Instructor: Aranye Fradenburg
Course: Engl 236, Fall 2016
“Interaction is the conscious or unconscious exchange of behavioral or nonbehavioral, sensible and intelligible signs from the whole arsenal of somatic and extrasomatic [cultural, social and environmental] systems.”
– Fernando Poyatos, “Nonverbal Communication in Interaction: Psychology and Literature”
The purpose of this course is to broaden our understanding of the somatic and environmental features of expressive (and impressive) experience. Readings will draw primarily on the recent revitalization of interest in psychosomatics occasioned by neuroscientific developments in distributed cognition/affect, but will also include social-psychological studies in nonverbal communication (especially paralanguage), enactivist research, and biosemiotics. Authors will include Elizabeth A. Wilson (Psychosomatic: Feminism and the Neurological Body and Gut Feminism); Brian Massumi (ed. A Shock to Thought: Expression After Deleuze and Guattari); Andy Clark (Supersizing the Mind); Giovanna Colombetti (The Feeling Body); Aleksandra Kostic and Derek Chadee (eds. The Social Psychology of Nonverbal Communication); Fernando Poyatos (Nonverbal Communication Across Disciplines and Crosscultural Perspectives in Nonverbal Communications); Marilia Aisenstein and Elsa Rappoport de Aisemberg (eds. Psychosomatics Today: A Psychoanalytic Perspective); Donald Favareau (ed. Essential Readings in Biosemiotics), and Daniel Paul Schreber (Memoirs of My Nervous Illness). If possible, students should have read Darwin’s Expression of Emotions in Man and Animals and Freud’s Studies in Hysteria before the class begins.
Image: “Fig. 9: Cat, savage and prepared to fight, drawn from life by Mr. Wood,” from Charles Darwin, The Expression of Emotion in Man and Animals
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