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| the demon of noontide: The Demon of Noontide Reinhard Clifford Kuhn, 2017-03-14 Kierkegaard claimed that the gods created man because they were bored, and Baudelaire predicted that the delicate monster of boredom would one day swallow up the whole world in an immense yawn. Between these two statements lies the undefined expanse of ennui, whose manifestations in European literature form the fascinating subject of this book. Reinhard Kuhn's aim is to define the demon of noontide, to learn how writers through the ages have treated it, and to discover what it indicates about the nature of the creative act. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. |
| the demon of noontide: The Demon of Noontide Reinhard C. Kuhn, |
| the demon of noontide: Idle Pursuits Virginia Krause, 2003 Throughout this study, idleness is shown to be a key element of self-presentation beginning with the figure of the idle aristocrat. The extravagant display of a life of leisure made Gilles de Rais the icon of aristocratic idleness. But even the hardworking humanist was anxious to assume a studied posture of idleness. If both figures were eager to display idleness, it was because oisivete was an important source of what modern theorists have termed symbolic capital. Finally, the Renaissance also saw the birth of a new figure of the idler: the consumer of leisure. For it was leisure itself along with chivalric and amorous adventure that was consumed by the readers of the popular Amadis series. At once a commodity and form of capital, idleness (otium) clearly belonged to the realm of social exchanges ostensibly reserved for affairs (negotium).--BOOK JACKET. |
| the demon of noontide: Melville and the Theme of Boredom Daniel Paliwoda, 2010-01-13 Boredom is a prevalent theme in Herman Melville's works. Rather than a passing fancy or a device for drawing attention to the action that also permeates his work, boredom is central to the writings, the author argues. He contends that in Melville's mature work, especially Moby Dick, boredom presents itself as an insidious presence in the lives of Melville's characters, until it matures from being a mere killer of time into a killer of souls. |
| the demon of noontide: The Noonday Demon Andrew Solomon, 2014-09-16 The author offers a look at depression in which he draws on his own battle with the illness and interviews with fellow sufferers, researchers, doctors, and others to assess the complexities of the disease, its causes and symptoms, and available therapies. This book examines depression in personal, cultural, and scientific terms. He confronts the challenge of defining the illness and describes the vast range of available medications, the efficacy of alternative treatments, and the impact the malady has on various demographic populations, around the world and throughout history. He also explores the thorny patch of moral and ethical questions posed by emerging biological explanations for mental illness. He takes readers on a journey into the most pervasive of family secrets and contributes to our understanding not only of mental illness but also of the human condition. |
| the demon of noontide: Essays on Boredom and Modernity Barbara Dalle Pezze, Carlo Salzani, 2009 The past thirty years saw a growing academic interest in the phenomenon of boredom. If initially the analyses were mostly a-historical, now the historicity of boredom is widely recognised, though often it is taken as evidence of its permanence as a constant quality of the human condition, expression of a metaphysical malady inherent to the fact of being human. New trends in the literature focus on the peculiar relationship between boredom and modernity and attempt to embrace the new social, cultural and political factors which provoked the epochal change of modernity and relate them to a change in the parameters of human experience and the crisis of subjectivity. The very changes that characterise modernity are the same that led to the democratisation of boredom: modernity and boredom are shown to be inextricably connected and inseparable. This volume aims at contributing to the growing body of literature on boredom with a number of essays which reflect on the connection of boredom and modernity and focus on particular texts, authors, or aspects of the phenomenon. The approach is multidisciplinary, in keeping with the pervasiveness of the phenomenon in our culture and societies, with essays reflecting on philosophy, literature, film, media and psychology. |
| the demon of noontide: Henri Lefebvre, Boredom, and Everyday Life Patrick Gamsby, 2022-09-23 This book assembles the fragments of Henri Lefebvre’s unrealized sociology of boredom and explores the sociohistorical and spatial conditions and contradictions of boredom and everyday life in the modern world. |
| the demon of noontide: Prosaic Desires Sara Crangle, 2010-07-05 Studying the work of Joyce, Woolf, Stein and Beckett, Sara Crangle explores the everyday human longings found in Modernist writing. This discussion is set within a framework of continental philosophy, particularly the thinking of Emmanuel Levinas. |
| the demon of noontide: Pandexicon Wayne Grady, 2023-03-07 Did you keep a list of the words coined by Covid? Wayne Grady did! They're deftly woven into a journal/timeline, taking us through two years of surrealism and limbo.—Margaret Atwood This exploration of the many new terms of the Covid-19 pandemic provides insight into the ways an ever-evolving vocabulary helped us cope with our anxiety and adapt to a new reality. When the pandemic struck in early 2020, Wayne Grady started collecting the words and phrases that arose from our shared global experience. Some, such as “uptick” and “pivot,” had existed before but now took on new meaning, and others, such as “covidivorce,” “quarantini,” “covexit,” and “shecession,” appeared for the first time, their meaning instantly clear. Through this new vocabulary, we became more able to adapt to change, to domesticate it in a sense, and to reduce our fears. Moving from the very beginning of the pandemic (the “Before Times”) and our early response to it through the peaks and troughs of the various waves in countries throughout the world, and ending with a contemplation of what the “After Times” might look like, this book takes us on a journey through the pandemic and illuminates both how this new language has unfolded and how it has changed the way we think about ourselves and each other. |
| the demon of noontide: Compelling Visuality Claire J. Farago, Robert Zwijnenberg, 2003 |
| the demon of noontide: Middle Age Christopher Hamilton, 2014-12-05 Middle age, for many, marks a key period for a radical reappraisal of one's life and way of living. The sense of time running out, both from the perspective that one's life has ground to a halt, and from the point of view of the greater closeness of death, and the sense of loneliness engendered by the compromised and wasteful nature of life, become ever clearer in mid-life, and can lead to a period of dramatic self doubt.In this book, the philosopher Christopher Hamilton (early 40s) explores the moods, emotions and experiences of middle age in the contemporary world, seeking to describe and analyze that period of life philosophically. Hamilton draws on his own personal experiences of turning 40 as well as a wide range of sources - from the philosophical writings of Schopenhauer, Nietzsche, Hegel, Heidegger to the literature of Tolstoy, Dostoevsky, Conrad and the films of Woody Allen - to offer us a philosophy of middle age.Some of the many fascinating themes explored include the strong sense of nostalgia experienced in mid-life, of loss for one's youth, and of regret, the sense that life has become boring, the recognition that one can never fully escape feelings of guilt, and - central to the experience of middle age - the question of what is the point of going on at all. In the light of the 'melancholy wisdom' of mid-life Hamilton suggests that pleasure becomes much more important than at previous stages of life and he shows that the enjoyment of pleasure can be something noble.Insightful, entertaining, and thought-provoking, Middle Age is fascinating reading and for anyone heading for a 'mid-life crisis' it is much cheaper than buying a sports car. |
| the demon of noontide: Exiled Royalties Robert Milder, 2006-01-05 Exiled Royalties is a literary/biographical study of the course of Melville's career from his experience in Polynesia through his retirement from the New York Custom House and his composition of three late volumes of poetry and Billy Budd, Sailor. Conceived separately but narratively and thematically intertwined, the ten essays in the book are rooted in a belief that Melville's work, as Charles Olson said, must be left in his own 'life,' which for Milder means primarily his spiritual, psychological, and vocational life. Four of the ten essays deal with Melville's life and work after his novelistic career ended with the The Confidence-Man in 1857. The range of issues addressed in the essays includes Melville's attitudes toward society, history, and politics, from broad ideas about democracy and the course of Western civilization to responses to particular events like the Astor Place Riots and the Civil War; his feeling about sexuality and, throughout the book, about religion; his relationship to past and present writers, especially to the phases of Euro-American Romanticism, post-Romanticism, and nascent Modernism; his relationship to his wife, Lizzie, to Hawthorne, and to his father, all of whom figured in the crisis that made for Pierre. The title essay, Exiled Royalties, takes its origin from Ishmael's account of the larger, darker, deeper part of Ahab--Melville's mythic projection of a larger, darker, deeper part of himself. How to live nobly in spiritual exile--to be godlike in the perceptible absence of God--was a lifelong preoccupation for Melville, who, in lieu of positive belief, transposed the drama of his spiritual life to literature. The ways in which this impulse expressed itself through Melville's forty-five year career, interweaving itself with his personal life and the life of the nation and shaping both the matter and manner of his work, is the unifying subject of Exiled Royalties. |
| the demon of noontide: Sublime Historical Experience F. R. Ankersmit, 2005 Why are we interested in history at all? Why do we feel the need to distinguish between past and present? This book investigates how the notion of sublime historical experience complicates and challenges existing conceptions of language, truth, and knowledge. |
| the demon of noontide: The Seven Deadly Sins Stanford M. Lyman, 1989 A study of sloth, lust, anger, pride, envy, gluttony, and greed. |
| the demon of noontide: The Peasants Władysław Stanisław Reymont, 1928 |
| the demon of noontide: The Peasants ... from the Polish of Ladislas Reymont Władysław Stanisław Reymont, 1925 |
| the demon of noontide: The Peasants ...: Summer Władysław Stanisław Reymont, 1925 |
| the demon of noontide: The Peasants ... [from the Polish of Ladislas St. Reymont] Władysław Stanisław Reymont, 1928 |
| the demon of noontide: Russian Literature and Its Demons Pamela Davidson, 2000 Merezhkovsky's bold claim that all Russian literature is, to a certain degree, a struggle with the temptation of demonism is undoubtedly justified. And yet, despite its evident centrality to Russian culture, the unique and fascinating phenomenon of Russian literary demonism has so far received little critical attention. This substantial collection fills the gap. A comprehensive analytical introduction by the editor is follwed by a series of fourteen essays, written by eminent scholars in their fields. The first part explores the main shaping contexts of literary demonism: the Russian Orthodox and folk tradition, the demonization of historical figures, and views of art as intrinsically demonic. The second part traces the development of a literary tradition of demonism in the works of authors ranging from Pushkin and Lermontov, Gogol and Dostoevsky, through to the poets and prose writers of modernism (including Blok, Akhmatova, Bely, Sologub, Rozanov, Zamiatin), and through to the end of the 20th century. |
| the demon of noontide: Medieval Joyce , 2016-09-12 Preliminary material /Lucia Boldrini -- ACKNOWLEDGEMENTS /Lucia Boldrini -- BIBLIOGRAPHICAL NOTE /Lucia Boldrini -- INTRODUCTION: MIDDAYEVIL JOYCE /Lucia Boldrini -- THE RETURN OF MEDIEVALISM: JAMES JOYCE IN 1923 /Jed Deppman -- “QUELLA VISTA NOVA”: DANTE, MATHEMATICS AND THE ENDING OF ULYSSES /Reed Way Dasenbrock and Ray Mines -- AVERROES' SEARCH: DANTE'S MODERNISM AND JOYCE /Jeremy Tambling -- MILLY'S DREAM, BLOOM'S BODY AND THE MEDIEVAL TECHNIQUE OF INTERLACE /Guillemette Bolens -- JOYCE'S OTHER FATHER: THE CASE FOR CHAUCER /Helen Cooper -- CHARTING THE COURSE OF THE COMMEDIA'S EMBRYO IN A PORTRAIT OF THE ARTIST AS A YOUNG MAN /Jennifer Fraser -- THE MEDIEVAL IRONY OF JOYCE'S PORTRAIT /Sam Slote -- LET DANTE BE SILENT: FINNEGANS WAKE AND THE MEDIEVAL THEORY OF POLYSEMY /Lucia Boldrini -- NOTES ON CONTRIBUTORS /Lucia Boldrini -- INDEX /Lucia Boldrini. |
| the demon of noontide: The Human Condition John Kekes, 2010-08-05 John Kekes offers a response to the growing disenchantment in the Western world with contemporary life. He defends a realistic view of the human condition that rejects both facile optimism and gloomy pessimism. While acknowledging that the scheme of things is indifferent to our fortunes, he shows that we do have the resources to improve our lives. |
| the demon of noontide: Boredom, Architecture, and Spatial Experience Christian Parreno, 2021-02-11 Boredom is a ubiquitous feature of modern life. Endured by everyone, it is both cause and effect of modernity, and of situations, spaces and surroundings. As such, this book argues, boredom shares an intimate relationship with architecture-one that has been seldom explored in architectural history and theory. Boredom, Architecture, and Spatial Experience investigates that relationship, showing how an understanding of boredom affords us a new way of looking at and understanding the modern experience. It reconstructs a series of episodes in architectural history, from the 19th century to the present, to survey how boredom became a normalized component of the everyday, how it infiltrated into the production and reception of architecture, and how it serves to diagnose moments of crisis in the continuous transformations of the built environment. Erudite and innovative, the work moves deftly from architectural theory and philosophy to literature and psychology to make its case. Combining archival material, scholarly sources, and illuminating excerpts from conversations with practitioners and thinkers-including Charles Jencks, Rem Koolhaas, Sylvia Lavin, and Jorge Silvetti-it reveals the complexity and importance of boredom in architecture. |
| the demon of noontide: Journal of the American Oriental Society American Oriental Society, 1904 List of members in each volume. |
| the demon of noontide: Boredom and the Architectural Imagination Andreea Mihalache, 2024-07-18 Boredom as an impetus for architectural theory and practice Any theorist or practitioner of architecture must confront, and even be compelled by, boredom. Called ennui, Langeweile, or acedia, boredom is a pressing concern, as the production and obsolescence of images accelerates with new technologies, leaving individuals saturated with information presented in fleeting displays that are easy to produce, easy to delete, and easy to consume. In this innovative book, Andreea Mihalache discusses the work of a quartet of well-known thinkers—designer Bernard Rudofsky, architects Robert Venturi and Denise Scott Brown, and artist Saul Steinberg—who all recognized this form of exhaustion and shallowness as the disease of the modern world. Rudofsky found it in a deeper and more intimate engagement between the human body and its environment. Proclaiming “Less is a bore,” Venturi, and later Scott Brown, explored excess as the remedy to boredom. With detachment and irony, Steinberg mocked the homogenous architecture of the American city. Taken together, Mihalache shows, these four offer a comprehensive view of the alienated relationship of individuals with their world at three different, yet interrelated scales: the body, the building, and the urban space. |
| the demon of noontide: The Rhetoric of the Conscience in Donne, Herbert, and Vaughan Ceri Sullivan, 2008-09-11 There is a kind of conscience some men keepe, Is like a Member that's benumb'd with sleepe; Which, as it gathers Blood, and wakes agen, It shoots, and pricks, and feeles as bigg as ten Donne, Herbert, and Vaughan see the conscience as only partly theirs, only partly under their control. Of course, as theologians said, it ought to be a simple syllogism, comparing actions to God's law, and giving judgement, in a joint procedure of the soul and its maker. Inevitably, though, there are problems. Hearts refuse to confess, or forget the rules, or jumble them up, or refuse to come to the point when delivering a verdict. The three poets are beady-eyed experts on failure. After all, where subjects can only discover their authentic nature in relation to the divine it matters whether the conversation works. Remarkably, each poet - despite their very different devotional backgrounds - uses similar sets of tropes to investigate problems: enigma, aposiopesis (breaking off), chiasmus, subjectio (asking then answering a question), and antanaclasis (repetition with a difference). Structured like a language, the conscience is tortured, rewritten, read, and broken up to engineer a proper response. Considering the faculty as an uncomfortable extrusion of the divine into the everyday, the rhetoric of the conscience transforms Protestant into prosthetic poetics. It moves between early modern theology, rhetoric, and aesthetic theory to give original, scholarly, and committed readings of the great metaphysical poets. Topics covered include boredom, torture, graffiti, tattoos, anthologizing, resentment, tears, dust, casuistry, and opportunism. |
| the demon of noontide: The Poetry of Anne Finch Charles H. Hinnant, 1994 At the same time her stance as a feminist led her not only to articulate issues in terms of gender but also to define her poetry in opposition to the dominant literary form of the age, satire.--BOOK JACKET. |
| the demon of noontide: A Treatise of Dogmatic Theology Robert Owen, 1887 |
| the demon of noontide: Figures of Identity Clark S. Muenzer, 1990-10-01 The question of coherence in Goethe's novels, which, like Faust, compelled his attention throughout his creative life, has only recently occupied a few critics. Professor Muenzer's study offers the most comprehensive effort of this kind by examining the problematic nature of self-definition through the four novels and its emergence as a discursive process of the imagination. The self of these texts, Muenzer suggests, evolves as a symbolic construct that records a patter of pursuit for each of their protagonists and orients the reader toward three basic goals of human aspiration. Thus, Werther aspires to purposefulness as a center of teleological fulfillment, while the hero of Wilhelm Meister's Apprenticeship refers to an ideological center of participation in his social desire. Eduard, in The Elective Affinities, presumes to occupy a center of archaeological power through his typically self-assertive strategies. In the last of his novels, Wilhelm Meister's Journeymanship, Goethe articulates the need to balance all such self-involved behavior with an attitude of self-denial. Apparently, the mind can orient itself through centers of purpose, order, and power, but it must also recognize the illusion of their attainment. Identity does not involve a substantive presence, and the result of self-definition for Goethe is interpretive work. Each of Professor Muenzer's interpretations has been guided by this premise. The interests of all of Goethe's novelistic protagonists, he concludes, serve as orienting postures toward goals that cannot be literally achieved. Consequently, symbolic resolutions are proposed. These then introduce new problems as points of departure in subsequent works. The hidden agenda of Goethe's work as a novelist is a self that exists as a textual problem, a series of interpretive moves that endlessly defer the attainment of self presence by supplementing each other in narrative fictions. |
| the demon of noontide: The Roots of Evil John Kekes, 2014-02-15 Evil is the most serious of our moral problems. All over the world cruelty, greed, prejudice, and fanaticism ruin the lives of countless victims. Outrage provokes outrage. Millions nurture seething hatred of real or imagined enemies, revealing savage and destructive tendencies in human nature. Understanding this challenges our optimistic illusions about the effectiveness of reason and morality in bettering human lives. But abandoning these illusions is vitally important because they are obstacles to countering the threat of evil. The aim of this book is to explain why people act in these ways and what can be done about it.—John KekesThe first part of this book is a detailed discussion of six horrible cases of evil: the Albigensian Crusade of about 1210; Robespierre's Terror of 1793–94; Franz Stangl, who commanded a Nazi death camp in 1943–44; the 1969 murders committed by Charles Manson and his family; the dirty war conducted by the Argentinean military dictatorship of the late 1970s; and the activities of a psychopath named John Allen, who recorded reminiscences in 1975. John Kekes includes these examples not out of sensationalism, but rather to underline the need to hold vividly in our minds just what evil is. The second part shows why, in Kekes's view, explanations of evil inspired by Christianity and the Enlightenment fail to account for these cases and then provides an original explanation of evil in general and of these instances of it in particular. |
| the demon of noontide: Kierkegaard as Psychologist Vincent McCarthy, 2015-07-21 Kierkegaard’s psychological thought has always been acknowledged as very rich—Reinhold Niebuhr hailed him as the greatest psychologist of the soul since Augustine—and has had a major influence on Heidegger, Sartre, and existential psychoanalysis. Nevertheless, his accomplishment has not always been fully appreciated, in part because it is so scattered across his works. As Vincent McCarthy demonstrates in Kierkegaard as Psychologist, Kierkegaard was pursuing “psychology” before there was a formally recognized academic field bearing that name, and a coherent thread runs through the so-called pseudonymous works. McCarthy elucidates often-difficult texts, highlights the rich psychological dimension of Kierkegaard’s thought, and provides an introduction for the nonspecialist and a commentary on Kierkegaard’s psychology that will interest both specialists and nonspecialists, while engaging in rich comparisons with such figures as Freud and Heidegger. |
| the demon of noontide: Semiotica , 1997 |
| the demon of noontide: Beckett’s Imagined Interpreters and the Failures of Modernism Nick Wolterman, 2022-07-20 Samuel Beckett’s work is littered with ironic self-reflexive comments on presumed audience expectations that it should ultimately make explicable sense. An ample store of letters and anecdotes suggests Beckett’s own preoccupation with and resistance to similar interpretive mindsets. Yet until now such concerns have remained the stuff of scholarly footnotes and asides. Beckett’s Imagined Interpreters and the Failures of Modernism addresses these issues head-on and investigates how Beckett’s ideas about who he writes for affect what he writes. What it finds speaks to current understandings not only of Beckett’s techniques and ambitions, but also of modernism’s experiments as fundamentally compromised challenges to enshrined ways of understanding and organizing the social world. Beckett’s uniquely anxious audience-targeting brings out similarly self-doubting strategies in the work of other experimental twentieth-century writers and artists in whom he is interested: his corpus proves emblematic of a modernism that understands its inability to achieve transformative social effects all at once, but that nevertheless judiciously complicates too-neat distinctions drawn within ongoing culture wars. For its re-evaluations of four key points of orientation for understanding Beckett’s artistic ambitions—his arch critical pronouncements, his postwar conflations of value and valuelessness, his often-ambiguous self-commentary, and his sardonic metatheatrical play—as well as for its running dialogue with wider debates around modernism as a social phenomenon, this book is of interest to students and researchers interested in Beckett, modernism, and the relations between modern and contemporary artistic and social developments. |
| the demon of noontide: The History and Philosophy of Boredom Andreas Elpidorou, Josefa Ros Velasco, 2025-06-04 From Lucretius’s horror loci and Buddhist drowsiness to the religious boredom of acedia and the philosophical explorations of Kant, Schopenhauer, Kierkegaard, and Heidegger, boredom has long been a subject of philosophical fascination. Its story, unfolding through millennia, encompasses apathy, weariness, disaffection, melancholy, ennui, tedium, and monotony. Today, boredom assumes new forms: the drudgery of precarious work, the alienation of neoliberalism, the emptiness of leisure, and the overstimulation of our hyperconnected, technologically saturated lives. The History and Philosophy of Boredom is an outstanding collection, exploring boredom’s intellectual history from its early origins in classical thought to its contemporary manifestations. Containing eighteen specially commissioned chapters by an international team of contributors, the volume is organized into four thematic parts: Ancient Philosophical Perspectives Religious and Medieval Explorations Modern Philosophical Investigations Critical and Interdisciplinary Approaches Topics include boredom in Socratic dialogue, Daoist and Buddhist traditions, Stoicism, and Cynicism; the religious significance of boredom in Judaism and early Christianity; boredom’s role in the works of Kant, Kierkegaard, Schopenhauer, Mill, and Nietzsche; philosophical pessimism; phenomenological approaches; boredom as a political phenomenon; and boredom’s intersections with capitalism, socialism, racial identity, and transhumanism. The History and Philosophy of Boredom is indispensable for students and researchers in the history of philosophy, emotion studies, phenomenology, and moral psychology. It will also interest scholars in religion, classics, sociology, and the history of psychology. |
| the demon of noontide: Encyclopedia of Demons in World Religions and Cultures Theresa Bane, 2014-01-10 This exhaustive volume catalogs nearly three thousand demons in the mythologies and lore of virtually every ancient society and most religions. From Aamon, the demon of life and reproduction with the head of a serpent and the body of a wolf in Christian demonology, to Zu, the half-man, half-bird personification of the southern wind and thunder clouds in Sumero-Akkadian mythology, entries offer descriptions of each demon's origins, appearance and cultural significance. Also included are descriptions of the demonic and diabolical members making up the hierarchy of Hell and the numerous species of demons that, according to various folklores, mythologies, and religions, populate the earth and plague mankind. Very thoroughly indexed. |
| the demon of noontide: Ceilings and Dreams Paul Emmons, Federica Goffi, Jodi La Coe, 2019-07-08 Where is the space for dreaming in the twenty-first century? Lofty thoughts, like dreams, are born and live overhead, just as they have been represented in Renaissance paintings and modern cartoons. Ceilings are often repositories of stories, events and otherwise invisible oneiric narratives. Yet environments that inspire innovative thinking are dwindling as our world confronts enormous challenges, and almost all of our thinking, debating and decision-making takes place under endless ceiling grids. Quantitative research establishes that spaces with taller ceilings elicit broader, more creative thoughts. Today, ceilings are usually squat conduits of technology: they have become the blind spot of modern architecture. The twenty essays in this book look across cultures, places and ceilings over time to discover their potential to uplift the human spirit. Not just one building element among many, the ceiling is a key to unlock the architectural imagination. Ceilings and Dreams aims to correct this blind spot and encourages architects and designers, researchers and students, to look up through writings organized into three expansive categories: reveries, suspensions and inversions. The contributors contemplate the architecture of levity and the potential of the ceiling, once again, as a place for dreaming. |
| the demon of noontide: Sadness and Melancholy in German-language Literature and Culture Mary Cosgrove, Anna Richards, 2012 Focusing on Sadness and Melancholy in German-language Literature and Culture, volume 6 investigates the often subversive function and meaning of sadness and melancholy in German-language literature and culture from the seventeenth century to the present where, arguably, it has fallen from the heights of melancholy genius and artistic creativity of earlier epochs to become the embarrassing other of a Western civilization that prizes happiness as the mark of successful modern living. Interrogating the distinction between sadness as an anthropological constant and melancholy as a shifting cultural discourse, the contributions explore how different authors use established literary and cultural topoi from melancholy discourses to comment on topics as diverse as war, religion, gender inequality, and modernity. As well as essays on canonical figures including Goethe and Thomas Mann, the volume features studies of sadness in lesser-known writers such as Betty Paoli and Julia Schoch. -- From publisher's website. |
| the demon of noontide: Bulletin of the School of Oriental Studies, London Institution University of London. School of Oriental and African Studies, 1923 |
| the demon of noontide: Boredom Experience and Associated Behaviors Augustin de la Peña, 2023-10-31 This book collects the lifelong research on boredom by American psychologist Augustin de la Peña (1942-2021). It focuses on the experience of boredom—and other similar states, including ennui, melancholy, laziness, interest, attention, and entertainment—and its associated behaviors. Offering an interdisciplinary chronicle of boredom, from Antiquity to the present, special attention is paid to its daily experience as a ubiquitous phenomenon that informs cultural and political actions that continue to shape our society. Dr. de la Peña describes the obsolescence of the Western Commonsense View of Reality to propose a Developmental Psychophysiological Approach to Reality, reconceptualizing boredom. The book theorizes the condition as both logical and emotional, an axis that has defined the sensibility of the modern era. This is a volume edited posthumously by Josefa Ros Velasco and Christian Parreno in homage to Augustin’s work and his invaluable contribution to the establishment of the field of boredom studies. |
| the demon of noontide: He Will Save You from the Deadly Pestilence Philip Jenkins, 2023 In He Will Save You From the Deadly Pestilence, acclaimed religious scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 allow us to map developing ideas about religion and the supernatural, theology and politics, medicine and mysticism. |
| the demon of noontide: Modern Sons of the Pharaohs Simon Henry Leeder, 1918 This interesting study of the Copts deserves attention. The Copts are the descendants of the ancient Egyptians, though many of them show a strain of Syrian or Jewish blood, and the Coptic church preserves in a somewhat debased form the primitive Christianity of the fourth century when it parted from Rome and Constantinople. Through the ages the Copts have preserved their faith and their customs; they form about a tenth of the population of Egypt and play a leading part in commerce. This study of the manners and customs of the Copts is notable for its comprehensive and scholarly handling of the subject, for grace of style and rich, descriptive backgrounds. |
Are Demons Real? | Bible Questions - JW.ORG
Demons are “angels that sinned,” spirit creatures who rebelled against God. (2 Peter 2:4) The first angel to make himself into a demon was Satan the Devil, whom the Bible calls “the ruler of the …
请问恶魔（英语里应该是Demon）与魔鬼（英语中为Devil）在西方 …
这个问题如果从语言学上来说，demon指的是比神低的超自然代理人或智能，服侍的灵；而devil指的是假神、异教徒的神。所以，demon偏重于有实体的邪恶造物，而devil更偏重于强大而邪恶 …
Devil 和 Demon 的区别是什么？ - 知乎
Other ways to use "demon": Refers to a bad habit like drinking or gambling. One day, his demons will get the best of him. (His bad habits will destroy him.) As sb or sth who is destructive or …
demon和devil有什么区别？ - 知乎
Demon： Demon没有什么强烈的宗教意味，只要是比较邪恶的某种非自然的东西，一种超自然的邪恶存在an evil supernatural being，都可以叫demon。这个词指代范围非常广，可以认 …
Can the Devil and Demons Control Humans? | Bible Questions
The Bible records cases of evil spirits taking control of individuals. Sometimes demon-possessed people were struck blind or mute or even injured themselves. —Matthew 12:22; Mark 5: 2-5. …
Who Are the Demons? - JW.ORG
The apostle Paul encountered a servant girl possessed by “a demon of divination,” which enabled her “to furnish her masters with much gain by practicing the art of prediction.” Aware of the …
Healing a Demon-Possessed Boy | Life of Jesus - JW.ORG
Jesus notices the crowd running toward him. With all of these looking on, Jesus rebukes the demon: “You speechless and deaf spirit, I order you, get out of him and do not enter into him …
英文中的devil和demon还有evil有什么区别？ - 知乎
再者“Demon”有时可形容一个人对某件事的投入，比如“he studied English every day for 10 hours like a demon” 而devil 有时会会用做对某方面某个事过度挑剔的人的代称，比如“ That pretty …
What Is the Seven-Headed Wild Beast of Revelation Chapter 13?
(Revelation 13:17, 18) That expression indicates that the beast of Revelation chapter 13 is a human entity, not a spirit or demon entity. Even though nations may agree on few things, they …
Luke 8 | Online Bible | New World Translation
a demon-possessed man: Matthew mentions two men, but Mark and Luke refer to one. Mark and Luke evidently drew attention to just one demon-possessed man because Jesus spoke to him …
Are Demons Real? | Bible Questions - JW.ORG
Demons are “angels that sinned,” spirit creatures who rebelled against God. (2 Peter 2:4) The first angel to make himself into a demon was Satan the Devil, whom the Bible calls “the ruler of the …
请问恶魔（英语里应该是Demon）与魔鬼（英语中为Devil）在西方 …
这个问题如果从语言学上来说，demon指的是比神低的超自然代理人或智能，服侍的灵；而devil指的是假神、异教徒的神。所以，demon偏重于有实体的邪恶造物，而devil更偏重于强大而邪恶 …
Devil 和 Demon 的区别是什么？ - 知乎
Other ways to use "demon": Refers to a bad habit like drinking or gambling. One day, his demons will get the best of him. (His bad habits will destroy him.) As sb or sth who is destructive or …
demon和devil有什么区别？ - 知乎
Demon： Demon没有什么强烈的宗教意味，只要是比较邪恶的某种非自然的东西，一种超自然的邪恶存在an evil supernatural being，都可以叫demon。这个词指代范围非常广，可以认 …
Can the Devil and Demons Control Humans? | Bible Questions
The Bible records cases of evil spirits taking control of individuals. Sometimes demon-possessed people were struck blind or mute or even injured themselves. —Matthew 12:22; Mark 5: 2-5. …
Who Are the Demons? - JW.ORG
The apostle Paul encountered a servant girl possessed by “a demon of divination,” which enabled her “to furnish her masters with much gain by practicing the art of prediction.” Aware of the …
Healing a Demon-Possessed Boy | Life of Jesus - JW.ORG
Jesus notices the crowd running toward him. With all of these looking on, Jesus rebukes the demon: “You speechless and deaf spirit, I order you, get out of him and do not enter into him …
英文中的devil和demon还有evil有什么区别？ - 知乎
再者“Demon”有时可形容一个人对某件事的投入，比如“he studied English every day for 10 hours like a demon” 而devil 有时会会用做对某方面某个事过度挑剔的人的代称，比如“ That pretty …
What Is the Seven-Headed Wild Beast of Revelation Chapter 13?
(Revelation 13:17, 18) That expression indicates that the beast of Revelation chapter 13 is a human entity, not a spirit or demon entity. Even though nations may agree on few things, they …
Luke 8 | Online Bible | New World Translation
a demon-possessed man: Matthew mentions two men, but Mark and Luke refer to one. Mark and Luke evidently drew attention to just one demon-possessed man because Jesus spoke to him …
