Metamorphoses

Ovid,

doi:10.4159/dlcl.ovid-metamorphoses.1916

Cited by 139 publications

(14 citation statements)

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“…sativus were used by rich Roman families for their aromatic pillows, or in Greece for beautification of dresses [37]. However, we could not find reports on uses of petals in traditional medicine.…”

Section: Discussionmentioning

confidence: 65%

Petals of Crocus sativus L. as a potential source of the antioxidants crocin and kaempferol

et al. 2015

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Section: Discussionmentioning

confidence: 65%

Petals of Crocus sativus L. as a potential source of the antioxidants crocin and kaempferol

et al. 2015

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“…From Ovid's Metamorphoses, Montagu borrows the tag, "Et genus et proavos et quae non fecimus ipsi / Vix ea nostra voco" [For our birth, our ancestors, and things which we have not ourselves done -these things I can hardly call our own]. 56 The last word of the memorial program turns from secular commentary on dynastic identity to scriptural reconsideration of true fatherhood: "Behold what love the father hath shewed unto us, that we should be called the sonnes of God" (John 3:1).…”

Section: Coda: True-love Knottesmentioning

confidence: 99%

Sidney Montagu and the Sacramental Sign: Memorial and Sacred Objects in Post-Reformation England

Phillippy¹

2014

Journal of Medieval and Early Modern Studies

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Following three-year-old Henry Montagu’s death in 1625, his father installed a memorial comprised of three objects in Barnwell All Saints Church. In addition to an alabaster monument, Sidney Montagu incorporated into his memorial program a thirteenth-century piscina (a basin for washing liturgical vessels), and a painted wooden box containing a manuscript sheet, “Upon the Birth and death of his deere sonne.” Montagu’s commemorative program invests memorial artifacts with the qualities attributed to sacred objects and develops and defends a private idolatry in which secular objects acquire the aura of the sacred. While the Barnwell monument engages with a high church view of the sacraments as signs of remembrance, the manuscript box reveals Montagu turning from the sacramental to the superstitious. This object displays how religious faith and personal belief bleed into each other when sacred objects, images, and practices move into secular spheres.

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“…In the Ovidian myth, Narcissus is at first deceived by his reflection-"that false image"-thinking it to be a real, other person: "Unknowingly he desires himself, and the one who praises is himself praised, and, while he courts, is courted, so that, equally, he inflames and burns" (Ovid, 2000). Initially, Narcissus is not able to distinguish appearance from reality-"He loves a bodiless dream.…”

Section: Surface and Depthmentioning

confidence: 99%

“…In Roman poet Ovid's (2000) telling of the myth of Echo and Narcissus-often treated as the definitive versionNarcissus is 16 years old, "both boy and youth," and the object of affection for "many youths" (sometimes translated as "boys") "and many young girls," despite his disinterest in either. Indeed, " [T]here was such intense pride in that delicate form," Ovid writes, "that none of the youths or young girls affected him."…”

Section: Pink Narcissusmentioning

confidence: 99%

Through the Looking Glass: The Queer Narcissism of Selfies

Goldberg

2017

Social Media + Society

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A number of scholars have recently argued that the selfie needs to be understood outside of the discourse of narcissism. Rather than leaving this discourse behind, this article focuses on the “hype” of selfies as narcissistic in order to identify and ultimately trouble the political unconscious of this diagnosis, and to ask, what is the problem of narcissism such that it can serve as a means of devaluing, and what kind of politics might we find in the behaviors, proclivities, or attributes identified as narcissistic? The article argues that the problem of narcissism is less an exaggerated focus on the self than it is a failure of responsibility for oneself, and/or an insufficient concern for the well-being of others to whom the narcissist ought to be responsible. Drawing from the antisocial thesis in queer theory, the article argues that this normative investment in responsible subjectivity is motivated, rather ironically, by a desire to annihilate difference. As a “solution” to this desire, the article offers queer theorist Leo Bersani’s notion of “impersonal narcissism,” which it understands in relation to the queerness of the myth from which narcissism takes its name. In short, the article does not aim to evaluate empirically attributions of selfie narcissism—whether to confirm or falsify—but rather to problematize the diagnosis of narcissism as rooted in a normative project that works to produce responsible subjects, and to suggest that this project is compromised by a queer indifference to difference, as critics fear.

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Metamorphoses

Cited by 139 publications

References 0 publications

Petals of Crocus sativus L. as a potential source of the antioxidants crocin and kaempferol

Petals of Crocus sativus L. as a potential source of the antioxidants crocin and kaempferol

Sidney Montagu and the Sacramental Sign: Memorial and Sacred Objects in Post-Reformation England

Through the Looking Glass: The Queer Narcissism of Selfies

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