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  1. Fictions and Feelings: On the Place of Literature in the Study of Emotion.Patrick Colm Hogan - 2010 - Emotion Review 2 (2):184-195.
    Explanatory accounts of emotion require, among other things, theoretically tractable representations of emotional experience. Common methods for producing such representations have well-known drawbacks, such as observer interference or lack of ecological validity. Literature offers a valuable supplement. It provides detailed instructions for simulating emotions; when successful, it induces empathic emotions. It too involves distortions, through emotion-intensifying idealization and ideological biases. But these also relate to emotion study. There are three levels at which literature bears on emotion research: (1) the individual (...)
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  • Poetic Knowledge.Rajeev S. Patke - 2006 - Theory, Culture and Society 23 (2-3):199-205.
    Whether poetry gives knowledge or not is a question that has been debated from a variety of perspectives, depending on how a society or a culture defines knowledge, and on the function it ascribes to poetry in relation to that definition. The civilizations of Asia and the Middle East have generally taken the line that poetry deals primarily with affects, emotions and feelings. The West has had a more complicated history of responses. One way of making sense of this history (...)
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  • Resonance in Dhvani Aesthetics and the Deleuzian Logic of Sensation.Srajana Kaikini - 2018 - Deleuze and Guatarri Studies 12 (1):29-44.
    This paper undertakes an intersectional reading of visual art through theories of literary interpretation in Sanskrit poetics in close reading with Deleuze's notions of sensation. The concept of Dhvani – the Indian theory of suggestion which can be translated as resonance, as explored in the Rasa – Dhvani aesthetics offers key insights into understanding the mode in which sensation as discussed by Deleuze operates throughout his reflections on Francis Bacon's and Cézanne's works. The paper constructs a comparative framework to review (...)
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  • Conversational Narrative and the Moral Self: Stories of Negotiated Properties from South India.Leela Prasad - 2004 - Journal of Religious Ethics 32 (1):153 - 174.
    This article presents material from my ethnographic study in Śringēri, south India, the site of a powerful 1200yearold Advaitic monastery that has been historically an interpreter of ancient Hindu moral treatises. A vibrant diverse local culture that provides plural sources of moral authority makes Sringeri a rich site for studying moral discourse. Through a study of two conversational narratives, this essay illustrates how the moral self is not an ossified product of written texts and codes, but is dynamic, gen dered, (...)
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  • Conversational Narrative and the Moral Self.Leela Prasad - 2004 - Journal of Religious Ethics 32 (1):153-174.
    This article presents material from my ethnographic study in Śringēri, south India, the site of a powerful 1200‐year‐old Advaitic monastery that has been historically an interpreter of ancient Hindu moral treatises. A vibrant diverse local culture that provides plural sources of moral authority makes Śringēri a rich site for studying moral discourse. Through a study of two conversational narratives, this essay illustrates how the moral self is not an ossified product of written texts and codes, but is dynamic, gendered, and (...)
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