Thesis (M.A.)--University of North Carolina at Wilmington, 2003. / Includes bibliographical references (leaves : [61]-64).

Thesis (Ph. D.)--University of Hong Kong, 1999. / Includes bibliographical references (leaves 337-349).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1995. / Vita. Includes bibliographical references (leaves 116-124).

Both New England’s Robert Frost and Northern Ireland’s Seamus Heaney are considered major poets of the 20th century. Both poets present speakers who rely upon rural settings to explore troublesome feelings and difficult experiences. Their speakers project their human experience onto nature, but because nature is indifferent, they cannot find solutions for their personal discomfort and uncertainties. By examining the writers in this order—Ralph Waldo Emerson, Mary Oliver, Seamus Heaney, and Robert Frost—a spectrum concerning the poet and their relationship to nature emerges. By considering John Ruskin’s pathetic fallacy, we will see a movement from irrationality in transcendental depictions, to empirical depictions that rely upon naturalist themes. By considering naturalist depictions as empirically responsible, I will evaluate each authors’ use of personification when describing their environment. While transcendental depictions offer a more soothing outcome for the speaker, Heaney’s and Frost’s depictions do not reflect a sense of relief.

This dissertation attends to the figurative device of personification, or prosopopoeia, in the writings of three late-medieval English authors, Geoffrey Chaucer, William Langland, and John Lydgate. Situating my study between three coordinates -- the lineage of rhetorical anthropomorphism stretching back to Quintilian, the medieval political context that drew on figurative personification, and recent theoretical work in political ecology and philosophical sociology (actor-network theory) -- I argue in the introduction that the redistributions of agency from abstract terms to personified figures performed in prosopopoeia entail an intrinsic politicization; the personifications of non-humans deployed by Chaucer, Langland, and Lydgate hinge on and exploit the anthropomorphic qualities of speech and embodiment, which late-medieval theories of political representation see as essential prerequisites for political agency. The affinities between literary and legal-political discourses are even thicker; more sophisticated instances of personification refract in fictive narrative the part-whole dynamic between unity and multiplicity that undergirds representative government in its negotiation between delegated sovereignty and deliberative conciliarity, or, put differently, between actors and the networks within which their action becomes intelligibly institutional. Prosopopoeia thus emerges in my texts of interest as not only a multifaceted catalyst for democratizing debate about matters of concern to vernacular publics – from female agency to royal reform -- but also as a moving target for imaginatively theorizing -- and experimenting with the limits of -- the ethical imperatives that govern the proper practice of equitable governance: participation, answerability, reconciliation, common profit. In the discursive culture of late-medieval England, literary prosopopoeia animates simulations of non-human polities for heuristic, humanistic purposes. / Graduate / 0297

In synaesthetic personification, personality traits and other human characteristics are attributed to linguistic sequences and objects. Such non-perceptual concurrents are different from those found in most frequently studied types of synaesthesia, in which the eliciting stimuli induce sensory experiences. Here, subjective reports from synaesthetes were analysed and the cognitive and neural mechanisms underlying personification were investigated. Specifically, the neural bases of personification were examined using functional MRI in order to establish whether brain regions implicated in social cognition are involved in implementing personification. Additional behavioural tests were used to determine whether personification of inanimate objects is automatic in synaesthesia. Subjective reports describing general characteristics of synaesthetic personification were collected using a semi-structured questionnaire. A Stroop-like paradigm was developed in order to examine the automaticity of object personification, similarly to the previous investigations. Synaesthetes were significantly slower in responding to incongruent than to congruent stimuli. This difference was not found in the control group. The functional neuroimaging investigations demonstrated that brain regions involved in synaesthetic personification of graphemes and objects partially overlap with brain areas activated in normal social cognition, including the temporo-parietal junction, precuneus and posterior cingulate cortex. Activations were observed in areas known to be correlated with mentalising, reflecting the social and affective character of concurrents described in subjective reports. Psychological factors linked with personification in previous studies were also assessed in personifiers, using empathy, mentalising and loneliness scales. Neither heightened empathy nor mentalising were found to be necessary for personification, but personifying synaesthetes in the study felt lonelier than the general population, and this was more pronounced in those who personified more. These results demonstrate that personification shares many defining characteristics with classical forms of synaesthesia. Ascribing humanlike characteristics to graphemes and objects is a spontaneous and automatic process, inducer-concurrent pairings are consistent over time and the phenomenological character of concurrents is reflected in functional neuroanatomy. Furthermore, the neuroimaging findings are consistent with the suggestions that synaesthetes have a lower threshold for activation brain regions implicated in self-projection and mentalising, which may facilitate the personification processes in synaesthesia.

<p>The dissertation The Life of the World: The Vitality and Personhood of Non-Animal Nature in the Hebrew Bible addresses personalistic portrayals of non-animal nature (rocks, plants, soil, etc.) in the Hebrew Bible. Examples of personalistic nature texts include the obligation of the land to rest in Leviticus 25 and 26, the ground swallowing Korah in Numbers 16, the mourning of the land in the Prophets, and creation’s speech in Psalm 19. The primary theoretical framework is anthropological research on animist traditions, which is used to interrogate Western categories of personhood, relationality, and nature. Of particular importance is the work of Graham Harvey, Philippe Descola, Eduardo Viviero de Castro, Nurit Bird-David, and Timonthy Ingold. Based on parallels between biblical texts and animist traditions, it is argued that biblical writers perceived non-animal nature as alive; these texts do more than simply anthropomorphize nature. The dissertation traces the activity of non-animal nature through the three parts of the Jewish canon – Torah, Prophets, and Writings – and supports the argument by means of close reading. Throughout the Hebrew Bible, interactions between humans and non-animal nature are social and require respect and attention. The Israelite writers inhabit a world full of persons, only some of whom are human, and these other-than-human persons must be taken into account in agriculture, warfare, worship, and ethics.</p> / Dissertation

In the past, a user’s interaction with objects was usually limited to a core function. Whereas today, there is a trend toward objects that can offer multi-layered experiences with the potential to not only serve a core function, but to communicate information and emotion. These interactions offer a give-and-take relationship between the user and the object, with the potential for characteristics, individualistic features, and even personalities to appear. Interactions with such objects provide the potential for empathic relationships to form between human and object. Empathy becomes the bond that gives a user the opportunity to view the world from the object’s perspective. It can create a sense of connection beyond the objects functional expectations, and provides the potential for a more meaningful exchange. In my research, I speculate that empathy can be used as a powerful tool of communication. I offer possibilities on how this tool might be used to learn a skill, to recall a memory or to show an accomplishment. Applied empathy in my research is illustrated through a series of experiments and proposals that demonstrate mechanisms to document today’s changing phenomena in Qatar through the creation of objects.

This paper adopts a psychoanalytical approach to Toni Morrison’s Beloved by focusing on the significance of 124 Bluestone Road and the entity Beloved, as both a character and a source of displacement for the other characters as a result of the traumatic events that plagued them throughout the novel. In order to accomplish this, a close reading of passages dealing with this location’s haunting and the manifestation of Beloved as the flesh and blood spirit will be used to discuss the meaning behind the metaphor. Furthermore, certain psychological and literary terms will be utilized in the course of this analysis including: personification, repression, possession, metaphor, displacement and the uncanny in order to attempt to answer the question about how the author used these devices to narrate the trauma of the characters Sethe, Denver and Paul D, giving merit to their symbolic struggle with the trauma of their past and its negative impact on their identities.

This dissertation analyzes the legacy of Protestant allegory in eighteenth-century fictions. In doing so, the dissertation shows that personifications and allegorically inflected characters became increasingly opaque and vulnerable to charges of impersonation as the novel developed in the early and middle eighteenth century. I attribute the distortion of allegorical representation to the conflicting yet intermeshed interpretive frameworks that allegory and the novel demand of their readers. For evidence, I primarily analyze John Bunyan’s The Pilgrim Progress, Jonathan Swift’s A Tale of a Tub, Samuel Richardson’s Pamela, and Henry Fielding’s Jonathan Wild.