Contemporary nudge theory points out that people make good choices over issues where they have had past experience of similar circumstances, where there is reliable, substantial, and relevant information about the situation, and where they will get prompt feedback about the effect of their decision. Yet none of these conditions apply to the most vital choice of action facing early modern Protestants: how can they be saved? In George Herbert and the Business of Practical Piety, Ceri Sullivan uses nudge theory to show how practical divinity disregards the doleful conclusions of predestination--that salvation cannot be earned--to supply readers with suggestions on how to prepare to act, regardless of their final destiny. Such texts create cognitive niches to support cheerful, godly thought and action, in a way which is far from being despairing or compulsive. Their nudges were repeatedly put into practice by Herbert's friends, the Ferrars, who tried to form an ideal religious community at Little Gidding. These prescriptions and examples illustrate how George Herbert's The Temple (1633) is a compendium of the techniques of choice architecture. Herbert's poems are full of the humour emerging from a life of faith which is willing to guard high ideals by low cunning, stooping to use the least little things to change a self. George Herbert and the Business of Practical Piety initially calls on theories of the extended mind to ask what sort of minor physical and social structures scaffold decisions, then examines a selection of nudges used by Herbert: contracts with the self, building a mind, cleaning a heart, conversing with God, making to-do lists, and working on working well.
How can one make state administrative systems interesting, embody an abstract public ethos and give heroism to homogeneity? The discipline of literature and bureaucracy dismisses Weber's 'neurocrat'. Milton, Trollope and Hare are case studies on implementing the 'what if' visions literature explored during a period of great change in public service
Early modern private prayer is skilled at narrative and drama. In manuals and sermons on how to pray, collections of model prayers, scholarly treatises about biblical petitions, and popular tracts about life crises prompting calls to God, prayer is valued as a powerful agent of change. Model prayers create stories about people in distinct ranks and jobs, with concrete details about real-life situations. These characters may act in play-lets, or appear in the middle of difficulties, or voice a suite of petitions from all sides of a conflict. Thinking of early modern private prayers as dramatic dialogues rather than lyric monologues raises the question of whether play-going and praying were mutually reinforcing practices. Could dramatists deploying prayer on stage rely on having audience members who were already expert at making up roles for themselves in prayer, and who expected their petitions to have the power to intervene in major events? Does prayer's focus on cause and effect structure the historiography of Shakespeare's Henry VI, Richard III, Richard II, Henry V, and Henry VIII?
Recent influential work on Jacobean city comedies, by Jean-Christophe Agnew and Douglas Bruster in particular, is confined to the well-worn topics of urban alienation and the avaricious merchant, drawing on 1550s sermons and tracts against usury. In this model, where social credit is deemed to circulate without limit, the city comedy's specific reference to contemporary ideas of trade, cash, and credit is lost. The plays are reduced to moral satires against greed, humoural comedies of the hollow self, or self-referencing literary artifacts which create and interact with a coterie audience. Aging rants against avarice might account for earlier interludes which mock usurers and misers, but not for the slick, formal pleasures of the city comedy, bringing together gull, courtesan, prodigal gallant, virgin daughter, and jealous citizen father or husband."--BOOK JACKET.
In the first book for over a decade to deal with the issue of conscience in metaphysical poetry, Ceri Sullivan draws on theology, poetics, and rhetoric in detailed readings of the works of Donne, Herbert, and Vaughan. She shows that these poets see the conscience as part theirs, part God's, and respond uncomfortably to failures in its workings.
Writing and Fantasy brings together essays which restore a sense of the fantastic as a political response to cultural opportunities and pressures. It moves on from two conventional fields of discussion: the psychoanalytic, where phantasies are produced by the emergence of the consciousness, and the social, where fantasies are the production of nineteenth-century individualism. Chapters run from the classical period to the twentieth century, each focusing on a local reading of how fantasy acts as a strategy to contain or exploit specific historical and cultural moments. A wide variety of sites are investigated including the feminization of the wild west, originary and maternal spaces, highwaywomen, financial credit, and the ideal home. Multiple genres containing fantasy are explored, ranging from ghost stories to feminist utopias. Aids to the reader include an introduction summarising recent discussions of fantasy, illustrations dealing with visual fantasies, and an annotated bibliography. The new research presented here will be of great interest to academics and students in literature, history and cultural studies departments who are working in the field of the historical development of concepts of fantasy, cultural opposition, and the imbrication of politics and modes of representation.
Dismembered Rhetoric describes the rhetoric of devotional publications by the Catholic secret presses between 1580 and 1603. A myth persists of a chasm between the Protestant battle cry of "Bible" and the Catholic approach to the laity through sacrament rather than word. However, Catholic authors did employ formal rhetoric to guide the devotions of the reader. Writers such as Robert Persons, William Allen, Henry Garnet, Edmund Campion, and Robert Southwell recognized that these techniques did not emasculate the chaste prose of their "shining band of martyrs.".
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.
Explores drama and private prayer from 1580 to 1640, when prayer was considered a dynamic, creative practice. It analyses moments in which private prayer was staged in Shakespeare's history plays to argue that private prayers are play scripts and to recognise how this understanding affects how prayers in the plays were played and received.
Recent influential work on Jacobean city comedies, by Jean-Christophe Agnew and Douglas Bruster in particular, is confined to the well-worn topics of urban alienation and the avaricious merchant, drawing on 1550s sermons and tracts against usury. In this model, where social credit is deemed to circulate without limit, the city comedy's specific reference to contemporary ideas of trade, cash, and credit is lost. The plays are reduced to moral satires against greed, humoural comedies of the hollow self, or self-referencing literary artifacts which create and interact with a coterie audience. Aging rants against avarice might account for earlier interludes which mock usurers and misers, but not for the slick, formal pleasures of the city comedy, bringing together gull, courtesan, prodigal gallant, virgin daughter, and jealous citizen father or husband."--BOOK JACKET.
Dismembered Rhetoric describes the rhetoric of devotional publications by the Catholic secret presses between 1580 and 1603. A myth persists of a chasm between the Protestant battle cry of "Bible" and the Catholic approach to the laity through sacrament rather than word. However, Catholic authors did employ formal rhetoric to guide the devotions of the reader. Writers such as Robert Persons, William Allen, Henry Garnet, Edmund Campion, and Robert Southwell recognized that these techniques did not emasculate the chaste prose of their "shining band of martyrs.".
Contemporary nudge theory points out that people make good choices over issues where they have had past experience of similar circumstances, where there is reliable, substantial, and relevant information about the situation, and where they will get prompt feedback about the effect of their decision. Yet none of these conditions apply to the most vital choice of action facing early modern Protestants: how can they be saved? In George Herbert and the Business of Practical Piety, Ceri Sullivan uses nudge theory to show how practical divinity disregards the doleful conclusions of predestination--that salvation cannot be earned--to supply readers with suggestions on how to prepare to act, regardless of their final destiny. Such texts create cognitive niches to support cheerful, godly thought and action, in a way which is far from being despairing or compulsive. Their nudges were repeatedly put into practice by Herbert's friends, the Ferrars, who tried to form an ideal religious community at Little Gidding. These prescriptions and examples illustrate how George Herbert's The Temple (1633) is a compendium of the techniques of choice architecture. Herbert's poems are full of the humour emerging from a life of faith which is willing to guard high ideals by low cunning, stooping to use the least little things to change a self. George Herbert and the Business of Practical Piety initially calls on theories of the extended mind to ask what sort of minor physical and social structures scaffold decisions, then examines a selection of nudges used by Herbert: contracts with the self, building a mind, cleaning a heart, conversing with God, making to-do lists, and working on working well.
Disease-related malnutrition is a global public health problem. The consequences of disease-related malnutrition are numerous, and include shorter survival rates, lower functional capacity, longer hospital stays, greater complication rates, and higher prescription rates. Nutritional support, in the form of oral nutritional supplements or tube feeding, has proven to lead to an improvement in patient outcome. This book is unique in that it draws together the results of numerous different studies that demonstrate the benefits of nutritional support and provides an evidence base for it. It also discusses the causes, consequences, and prevalence of disease-related malnutrition, and provides insights into the best possible use of enteral nutritional support.
Developed in partnership with Discovery Education, Eyes Open features stimulating global topics to motivate students and spark their curiosity. Guided, step-by-step activities and personalised learning tasks lead to greater speaking and writing fluency.
This book details an innovative multi-scalar framework to examine the intersection of spatial levels in shaping social justice issues in education. Including an examination of key dimensions such as geographic divisions (between and within countries), school design, online learning, home-schooling, and student mobility, the framework is applied to analyse the interrelation between space, identity, and education. The authors reveal how this novel integration of scales is essential for a more comprehensive and probing understanding of educational inequalities. As an example of theoretical interdisciplinarity mobilised to tackle the urgent issues of our time, the twin dimensions of space and identity, discussed at multi-scalar levels, provides an invaluable theoretical resource for scholars and students of education, sociology and geography.
This book redresses popular interpretations of concealed objects, enigmatically discovered within the fabric of post-medieval buildings. A wide variety of objects have been found up chimneybreasts, bricked up in walls, and concealed within recesses: old shoes, mummified cats, horse skulls, pierced hearts, to name only some. The most common approach to these finds is to apply a one-size-fits-all analysis and label them survivals and apotropaic (evil-averting) devices. This book reconsiders such interpretations, exploring the invention and reinvention of traditions regarding building magic. The title Building Magic therefore refers to more than practices that alter the fabric of buildings, but also to processes of building magic into our interpretations of the enigmatic material evidence and into our engagements with the buildings we inhabit and frequent.
This book is one of very few books on the topic of family adaptation and relationships after brain injury. It is an important topic because of the unique impact that such a trauma can have on families. Whether professionals are working in the community doing home visits, or working in rehabilitation and care settings where family members visit, the issues are important not just to help family members cope in adverse conditions but also to improve outcomes for the people with brain-injuries. This book will be of value to all health and social care practitioners working in the field of brain injury and chronic illness (e.g. physicians, clinical psychologists, neuro-psychologists, social workers, speech therapists, occupational therapists, physiotherapists, dieticians, nurses).
This book traces the history of ritual landscapes in the British Isles, and the transition from religious practice to recreation, by focusing on a highly understudied exemplar: the coin-tree. These are trees imbued with magical properties into which coins have been ritually embedded. This is a contemporary custom which can be traced back in the literature to the 1700s, when it was practiced for folk-medical and dedicatory purposes. Today, the custom is widespread, with over 200 coin-trees distributed across the British Isles, but is more akin to the casual deposition of coins in a wishing-well: coins are deposited in the tree in exchange for wishes, good luck, or future fortune. Ceri Houlbrook contributes to the debate on the historic relationships between religion, ritual, and popular magic in British contexts from 1700 to the present.
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