Timothy Bahti, “Figures of Interpretation, The Interpretation of Figures: A Reading of Wordsworth’s ‘Dream of the Arab,’ Studies in Romanticism 18.4 (Winter 1979), 608.ĭouglas B. Noel Jackson, “Archaeologies of Perception: Reading Wordsworth After Foucault,” European Romantic Review 18.2 (April 2007), 183. Guinn Batten, The Orphaned Imagination: Melancholy and Commodity Culture in English Romanticism, (Durham: Duke UP, 1998), 187–189.ĭuncan Wu, “Tautology and Imaginative Vision in Wordsworth,” Charles Lamb Bulletin (October 1996), 182–183.Ĭaruth, Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud, (Baltimore: Johns Hopkins UP, 1991), 56–57.Ĭhristopher Miller, “Wordsworth’s Anatomies of Surprise,” Studies in Romanticism 46.4 (Winter 2007), 420.Įugene Stelzig, “Wordsworth’s Bleeding Spots: Traumatic Memories of the Absent Father in The Prelude” European Romantic Review 15.4 (December 2004), 533–534. Haney, “Incarnation and the Autobiographical Exit: Wordsworth’s The Prelude, Books IX, XIII (1805),” Studies in Romanticism 29 (Winter 1990), 550–551.Īshton Nichols, The Revolutionary ‘I’: Wordsworth and the Politics of Self-Presentation, (New York: St. Thomas, “‘Orphans Then’: Death in the Two-Part Prelude,” Charles Lamb Bulletin (October 1996), 157–160.ĭavid P. Ketcham, (Ithaca: Cornell UP, 1989), 112–113.ĭavid Collings, “A Vocation of Error: Authorship as Deviance in the 1799 Prelude” Papers on Language and Literature 29.2 (Spring 1993), 226–233. Stephen Parrish and others Shorter Poems, 1807–1820, ed. William Wordsworth, “Surprised by Joy, Impatient as the Wind,” in The Cornell Wordsworth, ed. This process is experimental and the keywords may be updated as the learning algorithm improves. These keywords were added by machine and not by the authors. Emphatically, this desire cannot be mastered and fully represented in language. He desires his son precisely at the moment when he realizes the boy is no longer there. Falling under the son’s gaze, the father awakens. For this reason, seeing the child correlates with the blindness in the father to the actual circumstance of the candle’s burning the boy’s corpse. Above all, this “being seen” by the son is logically prior to the father’s actually seeing the son because the former must first imagine himself as addressed by the latter in order for the “seeing” of the son in the dream to take place. ![]() On the other hand, the son’s question in the dream introduces the father to a way of “being seen” that he could not have contemplated until after the boy’s death. Indeed, Freud iterates this mode of perception at the start of his analysis. On the one hand, the father certainly “saw” that his son was burning up from fever while the boy lived. This notion of stain enables Lacan to elaborate the functioning of the gaze. Through the dream, the father can experience his child as alive again, but at the cost of always remembering the failure of consciousness at the time the dream was unfolding. “ F ather don’t you see I’m burning?”-the sternness of the son’s question in Freud’s dream of the burning child marks, for Lacan, the “stain” on the father’s account of the dream.
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