In the last few decades, literary critics have increasingly drawn insights from cognitive neuroscience to deepen and clarify our understanding of literary representations of mind. This cognitive turn has been equally generative and contentious. While cognitive literary studies has reinforced how central the concept of mind is to aesthetic practice from the classical period to the present, critics have questioned its literalism and selective borrowing of scientific authority. "Mindful Aesthetics" presents both these perspectives as part of a broader consideration of the ongoing and vital importance of shifting concepts of mind to both literary and critical practice. This collection contributes to the forging of a 'new interdisciplinarity, ' to paraphrase Alan Richardson's recent preface to the "Neural Sublime," that is more concerned with addressing how, rather than why, we should navigate the increasingly narrow gap between the humanities and the sciences.

This title shows how Kierkegaard, Kafka and Blanchot develop heretical accounts of the sacrifice of Isaac in order to illuminate the sacrificial situation of the literary writer. This is the first book-length study of how three important European thinkers - Kierkegaard, Kafka and Blanchot - use the Binding of Isaac to illuminate the sacrificial situation of the literary writer. Danta shows that literature plays a vital and heretical role in these three writers' highly idiosyncratic accounts of the Akedah. His claim is twofold: firstly, that all three authors choose to respond to the Genesis narrative by manifesting literature; and, secondly, that each heretically endows literature - or fiction - with the power to suspend the sacrifice. Abraham's near-sacrifice of Isaac is traditionally read as the story of faith in action. But what does it mean to play the game of not-quite-belief with the story of religious faith? By examining the literary and heretical treatments of Isaac's sacrifice in the work of Kierkegaard, Kafka and Blanchot, this book develops an original account of literature as a form of sacrificial thinking. For each, writing acts, like God's sacrificial demand of Abraham, to suspend the writer's usual relation to his daily and earthly responsibilities.

The relationship of philosophy with Kafka's oeuvre is complex. It has been argued that Kafka's novels and stories defy philosophic extrapolation; conversely, it has also been suggested that precisely the tendency of Kafka's writings to elude discursive solution is itself a philosophical tendency, one that is somehow contributing to a wiser relationship of human beings with language. These matters are the focus of the proposed volume on Philosophy and Kafka. The proposed collection brings together essays that interrogate the relationship of philosophy and Kafka, and offer new and original interpretations. The volume obviously cannot claim completeness, but it partially does justice to the multiplicity of philosophical issues and philosophical interpretations at stake. This variety informs the composition of the volume itself. A number of essays focus on specific philosophical commentaries on Kafka's work, from Adorno's to Agamben's, from Arendt's to Benjamin's, from Deleuze and Guattari's to Derrida's. A number of essays consider the possible relevance of certain philosophical outlooks for examining Kafka's writings: here Kafka's name goes alongside those of Socrates, Kant, Kierkegaard, Nietzsche, Wittgenstein, Buber, Heidegger, Blanchot, and Levinas. Finally, a number of essays consider Kafka's writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom. In all contributions to the volume, such themes, motifs, and interpretations arise. To varying degrees, all essays are concerned with the relationship of literature and philosophy, and thus with the philosophical significance of Kafka's writings.

The relationship of philosophy with Kafka's oeuvre is complex. It has been argued that Kafka's novels and stories defy philosophic extrapolation; conversely, it has also been suggested that precisely the tendency of Kafka's writings to elude discursive solution is itself a philosophical tendency, one that is somehow contributing to a wiser relationship of human beings with language. These matters are the focus of the proposed volume on Philosophy and Kafka. The proposed collection brings together essays that interrogate the relationship of philosophy and Kafka, and offer new and original interpretations. The volume obviously cannot claim completeness, but it partially does justice to the multiplicity of philosophical issues and philosophical interpretations at stake. This variety informs the composition of the volume itself. A number of essays focus on specific philosophical commentaries on Kafka's work, from Adorno's to Agamben's, from Arendt's to Benjamin's, from Deleuze and Guattari's to Derrida's. A number of essays consider the possible relevance of certain philosophical outlooks for examining Kafka's writings: here Kafka's name goes alongside those of Socrates, Kant, Kierkegaard, Nietzsche, Wittgenstein, Buber, Heidegger, Blanchot, and Levinas. Finally, a number of essays consider Kafka's writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom. In all contributions to the volume, such themes, motifs, and interpretations arise. To varying degrees, all essays are concerned with the relationship of literature and philosophy, and thus with the philosophical significance of Kafka's writings.

This new collection of essays on Coetzee examines how his novels create and unsettle literary authority. Its unique contribution is to show how Coetzee provokes us into reconsidering certain basic formal and existential questions such as the nature of literary realism, the authority of the author and the constitution of the human self in a posthumanist setting by consciously revealing the literary-theoretical seams of his work. Strong Opinions makes the innovative claim that Coetzees work is driven not by a sense of scepticism or nihilism but rather by a form of controlled exposure that defines the literary. The essays in the volume variously draw attention to three of Coetzees most recent and significant experiments in controlled exposure. The first is the exposure of place-Coetzees decision to set his novels in his newly adopted country of Australia. The second is the exposure of form-Coetzees direct, almost essayistic address of literary-philosophical topics within his novels. And the third is the exposure of limits-Coetzees explicit deconstruction of the traditional limits of human life.

The ancient form of the animal fable, in which the characteristics of humans and animals are playfully and educationally intertwined, took on a wholly new meaning after Darwin's theory of evolution changed forever the relationship between humans and animals. In this original study, Chris Danta provides an important and original account of how the fable was adopted and re-adapted by nineteenth- and twentieth-century authors to challenge traditional views of species hierarchy. The rise of the biological sciences in the second half of the nineteenth century provided literary writers such as Robert Louis Stevenson, H. G. Wells, Franz Kafka, Angela Carter and J. M. Coetzee with new material for the fable. By interrogating the form of the fable, and through it the idea of human exceptionalism, writers asked new questions about the place of the human in relation to its biological milieu.

In the last few decades, literary critics have increasingly drawn insights from cognitive neuroscience to deepen and clarify our understanding of literary representations of mind. This cognitive turn has been equally generative and contentious. While cognitive literary studies has reinforced how central the concept of mind is to aesthetic practice from the classical period to the present, critics have questioned its literalism and selective borrowing of scientific authority. Mindful Aesthetics presents both these perspectives as part of a broader consideration of the ongoing and vital importance of shifting concepts of mind to both literary and critical practice. This collection contributes to the forging of a 'new interdisciplinarity,' to paraphrase Alan Richardson's recent preface to the Neural Sublime, that is more concerned with addressing how, rather than why, we should navigate the increasingly narrow gap between the humanities and the sciences.

This is the first book-length study of how three important European thinkers--Kierkegaard, Kafka and Blanchot--use the Binding of Isaac to illuminate the sacrificial situation of the literary writer. Danta shows that literature plays a vital and heretical role in these three writers' highly idiosyncratic accounts of the Akedah. His claim is twofold: firstly, that all three authors choose to respond to the Genesis narrative by manifesting literature; and, secondly, that each heretically endows literature--or fiction--with the power to suspend the sacrifice.Abraham's near-sacrifice of Isaac is traditionally read as the story of faith in action. But what does it mean to play the game of not-quite-belief with the story of religious faith? By examining the literary and heretical treatments of Isaac's sacrifice in the work of Kierkegaard, Kafka and Blanchot, this book develops an original account of literature as a form of sacrificial thinking. For each, writing acts, like God's sacrificial demand of Abraham, to suspend the writer's usual relation to his daily and earthly responsibilities.

This new collection of essays on Coetzee examines how his novels create and unsettle literary authority. Its unique contribution is to show how Coetzee provokes us into reconsidering certain basic formal and existential questions such as the nature of literary realism, the authority of the author and the constitution of the human self in a posthumanist setting by consciously revealing the literary-theoretical seams of his work. Strong Opinions makes the innovative claim that Coetzee's work is driven not by a sense of scepticism or nihilism but rather by a form of controlled exposure that defines the literary. The essays in the volume variously draw attention to three of Coetzee's most recent and significant experiments in controlled exposure. The first is the exposure of place-Coetzee's decision to set his novels in his newly adopted country of Australia. The second is the exposure of form-Coetzee's direct, almost essayistic address of literary-philosophical topics within his novels. And the third is the exposure of limits-Coetzee's explicit deconstruction of the traditional limits of human life.