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• W341286494 abstract "Philip Davis, Shakespeare Thinking. London: Continuum, 2007. Cognitive theories of the embodied mind have energized many areas of the humanities, sparking responses that range from welcoming to skeptical. For some scholars, neuroscience promises a scientific foundation for humanist research, transcending the mind-body dichotomy by connecting psychic processes to the brain's physical structures. But as David Hawkes's provocative article on neuroscience as the new materialism demonstrates, others are far less sanguine about brain science's incursions into the humanities. (1) Hawkes challenges humanists engaged cognitive studies to answer a question: Is it true that human beings have no soul? (21). For Hawkes, the eliminative materialism of neuroscience inevitably answers the affirmative (11). The search for the physical origins of thought reduces humanity to nothing but matter, discarding the human subject as illusion. Hawkes argues that if humanists accept the embodied mind as truth, the consequences could be devastating, and not only for humanities departments subject to colonizatiorf' by the natural sciences (21). Neuroscience, he contends, is aligned on a metaphysical level with the capitalist project of endless commodification: it reduces humanity to another type of matter to be monetized and consumed. Hawkes's essay engendered a series of vigorous, erudite responses, all recently published by the online journal Early Modern Culture. Given the influence of cognitive science on humanities research and the stakes involved, the discussion amongst Hawkes and his interlocutors is passionate, enlightening, and wide-ranging. It is unfortunate, however, that none of the participants took notice of Philip Davis's Shakespeare Thinking, a short but exciting work on the creative cognitive properties of language. In this book, Davis outlines a method of literary analysis that incorporates cognitive science while remaining sensitive to poetic subtleties and the dynamic relationship between mind and brain. Davis argues that Shakespeare's dramatic verse reveals bits and pieces of an original text or background script for the creation of (1). is the name Davis gives to this script. Despite the materiality of the textual metaphor Davis employs, he is interested action rather than substance. Speed is the most important feature of Shakespearean thinking, which jumps suddenly and unpredictably from place to place like a flash of electricity; it is a quicker, more physically dispersed form of mentality that expresses the almost pre-linguistic experience of life as it is action, before the hardening of experience into memory and its inevitable second-order revisions (2). Rather than examining the content of thought, then, Davis attempts to trace thinking motion, finding evidence of its passing the transformations wrought upon language by the electrical flash of thought's sudden leaps and connections. For the language to analyze such elusive and ephemeral phenomenon, Davis draws on eclectic array of sources, most notably a tradition of process philosophy that begins with William Hazlitt and moves through Charles Darwin to John Dewey, William James, and Henri Bergson. Contemplating reality as fluid motion rather than fixed substances, these thinkers provide Davis with a nascent philosophical language to hold open the momentary and describe life and thought action prior to the illusory separation of subject and object and to the fixing of experience settled concepts (10). It is these moments and motions between, says Davis, that Shakespeare attempts to capture verse: the generative processes of thinking as living energies collide with one another. In a series of subtle and elegant close readings, Davis demonstrates the methodological implications of a focus on thinking over thought. Since Shakespearean thinking exists only when performed, it is not in the text. …" @default.
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• W341286494 title "Philip Davis, Shakespeare Thinking. London: Continuum, 2007" @default.
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