Academic literature on the topic 'Perverseness'

Este trabalho visa demonstrar como um vocábulo pode se comportar como termo num texto literário. Neste caso, analisaremos o conceito de “perverseness”, que permeia alguns dos contos de Edgar Allan Poe, demonstrando, assim, que a linguagem da literatura pode também oferecer um ambiente para as linguagens científicas. Para delimitarmos o espaço em que dito conceito se encontra na obra de Poe, usa-se a ferramenta Sketch Engine, da Linguística de Corpus para encontrar os textos em que “perverseness” aparece. Logo, faz-se um apanhado do processo de terminologização da etno-terminologia de Maria Aparecida Barbosa para compreender se “perverseness” possui características de termo ou de vocábulo. Após isso, analisamos as diferentes traduções brasileiras para “perverseness”.

The spectre of the seventeenth century loomed large in the eighteenth century. The Anglican orthodox were particularly aghast at the radical assault on the religio-political order during the previous century and feared a reprise during theirs. In 1734, for instance, Thomas Seeker (1693–1768) warned his audience at St James’s, Westminster, that Charles I’s execution was ‘a most peculiarly instructive example of divine judgments, brought down by a sinful people on their own heads’. In all his providential interventions in human affairs, God teaches ‘an awful regard to himself, as moral governor of the world; and a faithful practice of true religion’. And what drew his divine wrath upon Britain during the 1650s was the abandonment of’real religion’ for ‘hypocrisy, superstition, and enthusiasm’. Certainly Laud and his followers might have displayed ‘an over warm zeal, and very blameable stiffness and severity’, Seeker acknowledged. ‘But there was also, in the enemies of the church, a most provoking bitterness and perverseness; with a wild eagerness for innovation, founded on ignorant prejudices, which their heated fancies raised into necessary truths; and then, looking on them, as the cause of Christ, they thought themselves bound and commissioned to overturn whatever was contrary to them.’

Abstract Background Social impairment is a hallmark feature of schizophrenia spectrum disorders and the subject of much research attention. In contemporary psychiatry the principal way of understanding and examining these difficulties is closely linked to the concept of social cognition, but while this approach has yielded valuable results it has still left the bulk of the variance of social functioning unaccounted for. By zooming out from subpersonal constructs and engaging with first hand experiences of lived through sociality, the phenomenological tradition offers a complementary viewpoint. One prominent proponent hereof is Ludwig Binswanger, but unfortunately much of his pivotal work is only accessible in the original German. It is the purpose of this presentation to introduce some of his central but largely overlooked insights to a wider audience and to highlight their relevance for current research and clinical practice. Methods A reading of Binswanger’s magnum opus Drei Formen missglückten Daseins of which only a fraction has previously been presented to an Anglophone readership. Results To Binswanger, schizophrenic existence is, at its very core, marked by a breakdown of natural experience understood as the unreflective and unobtrusive processes which usually afford us a sense of harmony with ourselves, others, and the material world. In its place schizophrenic autism may transpire and be traced in three forms of existential failure: extravagance (“Verstiegenheit”), perverseness (“Verschrobenheit”), and manneristic behavior (“Maniertheit”). These are not mere defects or plain symptoms, but represent modified modes of being in the world, which all testify to a breakdown of the intersubjective dimension. In extravagance a certain disproportion between basic features of human existence eschews the existential “order of preference”, which usually affords us a basic trust in being, a tacit feeling of ontological security, and the possibility of true community with others. Perverseness, then, denotes a replacement of pragmatic prudence and seamless adjustment to the world and others with withdrawal, resistance, and certain private concepts, principles or rules. Finally, manneristic behavior, deeply rooted in a loss of basic trust, represents an inauthentic mode of being in which the self may be defeated in an effort to appropriate some foreign model of existence. Discussion From Binswanger’s descriptions of these modified modes of existence three key insights emerge, which all challenge fundamental, if often tacitly held, assumptions in current psychiatric research and clinical practice: 1) Intersubjective difficulties are not simple symptoms or add-ons that may or may not be present, but constitutive features of the schizophrenic Gestalt. 2) Intersubjective difficulties in schizophrenia spectrum disorders cannot be reduced to the dysfunction of one or more modular psychological constructs or to mere sequelae of specific symptoms and signs. Rather, they reflect a fundamentally and globally altered structure of subjectivity. 3) Schizophrenic autism and intersubjective difficulties cannot be sufficiently understood in purely behavioral terms as a tendency to withdraw or isolate oneself or as an insufficient stock of knowledge. Autism is neither a neatly demarcated symptom or sign nor a simple defect but transpires through the various clinical manifestations. It is perhaps best understood as a disruption of the basic prereflective attunement with the shared-social world. If taken seriously, these realizations might be helpful in developing novel and complementary ways of understanding and engaging with schizophrenia spectrum patients’ oftentimes altered existential styles.

The rise of the humanitarian narrative in relation to modern slavery has enabled corporations to profit from large-scale human exploitation with public consensus. Nation-states have legislated on modern slavery on the premise of protection, which has led to the entities involved evading or being exempt from responsibility for such practices by working with their suppliers to combat such practices despite evidence that their supply chains are linked to, or create further, vulnerability for workers. Other third parties praise such mechanism as transparent, reinforcing a moral consensus that is proving difficult to critique. By using the case study of the manufacture and import to Australia of medical gloves, this article unveils the perverseness of the moral, benevolent state-corporation narrative.

Jacques Derrida n’a écrit qu’un seul ouvrage sur Baudelaire : Donner le temps I. La fausse monnaie (1991). Dans cette étude, il s’agit de préciser, notamment autour de la question de la perversité, les liens unissant le poète au philosophe en accordant une attention particulière aux textes « Le mauvais vitrier » (Baudelaire), « The Imp of the Perverse » (Edgar Poe), « La fausse monnaie » (Baudelaire) et Mémoires d’aveugle (Derrida). Imbriquées dans une logique de l’événement, les deux notions de perversité et de don peuvent s’éclairer mutuellement et ont des répercussions jusque dans les textes et pour la littérature elle-même.
Jacques Derrida only wrote one book on Baudelaire, entitled Given Time: I. Counterfeit Money (1991). With special focus on a number of other texts, including “The Bad Glazier” (Baudelaire), The Imp of the Perverse (Edgar Allan Poe), “Counterfeit Money” (Baudelaire) and Memoirs of the Blind (Derrida), this analysis clarifies the relations linking the poet to the philosopher, particularly with regard to the question of perversity, or rather, in Poe’s words, perverseness. Bound up in event logic, the two notions of perversity and gift can explain one another and their repercussions are far-reaching both in the texts and in literature itself.

This concluding chapter looks at George Gissing's New Grub Street (1985). Gissing's satire identifies a diffuse threat: that the book might become a vector for the social entanglements from which it's supposed to provide an escape. By the nineteenth century, the emotions generated by shared reading were coded less positively. Today, a gulf separates any literary critic's description of his own reading of a particular text—whose interest lies in its atypicality, even its perverseness—from a scholar's description of readings that are removed from his own world and whose agent is imagined as either collective or representative. In recent memory, that gulf has mapped on to a division of labor between two disciplines, literary criticism and cultural history.