Personification

Personification discusses the theory behind multiplicity of the person and considers the implications that the relationships between the different parts of the same person have in practice. Providing both historical and contemporary insights John Rowan reveals new thinking and research in the field, as well as offering guidelines for using this information in practice. The book also looks closely at the practice of personification – a technique involving the turning of a problem into a person and allowing a two-way dialogue through which the inner critic can be addressed and explored. As such areas of discussion include: the use of multiplicity in therapy group work and the dialogical self the transpersonal This practical, straightforward book will be ideal reading for anyone using personification in their therapeutic work, including psychotherapists, counsellors and coaches.

Literary personification has long been taken for granted as an important aspect of Western narrative; Paul de Man has given it still greater prominence as 'the master trope of poetic discourse'. James Paxson here offers a much-needed critical and theoretical appraisal of personification in the light of poststructuralist thought and theory. The poetics of personification provides a historical reassessment of early theories, together with a sustained account of how literary personification works through an examination of narratological and semiotic codes and structures in the allegorical texts of Prudentius, Chaucer, Langland and Spenser. The device turns out to be anything but an aberration, oddity or barbarism, from ancient, medieval or early modern literature. Rather, it works as a complex artistic tool for revealing and advertising the problems and limits inherent in narration in particular and poetic or verbal creation in general.

Personification, or prosopopeia, the rhetorical figure by which something not human is given a human identity or ‘face’, is readily discernible in early modern texts and images, but the figure’s cognitive form and function, its rhetorical and pictorial effects, have rarely elicited sustained scholarly attention. The aim of this volume is to formulate an alternative account of personification, to demonstrate the ingenuity with which this multifaceted device was utilized by late medieval and early modern authors and artists in Italy, France, England, Scotland, and the Low Countries. Personification is susceptible to an approach that balances semiotic analysis, focusing on meaning effects, and phenomenological analysis, focusing on presence effects produced through bodily performance. This dual approach foregrounds the full scope of prosopopoeic discourse—not just the what, but also the how, not only the signified, but also the signifier.

While scholars have often found value in comparing Wisdom and Romans, a comparison of the use of personification in these works has not yet been made, despite the striking parallels between them. Furthermore, while scholars have studied many of these personifications in detail, no one has investigated an individual personification with respect to the general use of the trope in the work. Instead, most of this research focuses on a personification in relation to its nature as either a rhetorical device or a supernatural power. The “Powers” of Personification seeks to push beyond this debate by evaluating the evidence in a different light – that of its purpose within the overall use of personification in the respective work and in comparison with another piece of contemporaneous theological literature. This book proposes that the authors of Wisdom and Romans employ personification to distance God from the origin of evil, to deflect attention away from the problem of righteous suffering to the positive sides of the experience, or to defer the solution for the suffering of the righteous to the future.

Personification, the anthropomorphic representation of any non-human thing, is a ubiquitous feature of ancient Greek literature and art. Natural phenomena (earth, sky, rivers), places (cities, countries), divisions of time (seasons, months, a lifetime), states of the body (health, sleep, death), emotions (love, envy, fear), and political concepts (victory, democracy, war) all appear in human, usually female, form. Some have only fleeting incarnations, others become widely-recognised figures, and others again became so firmly established as deities in the imagination of the community that they received elements of cult associated with the Olympian gods. Though often seen as a feature of the Hellenistic period, personifications can be found in literature, art and cult from the Archaic period onwards; with the development of the art of allegory in the Hellenistic period, they came to acquire more 'intellectual' overtones; the use of allegory as an interpretative tool then enabled personifications to survive the advent of Christianity, to remain familiar figures in the art and literature of Late Antiquity and beyond. The twenty-one papers presented here cover personification in Greek literature, art and religion from its pre-Homeric origins to the Byzantine period. Classical Athens features prominently, but other areas of both mainland Greece and the Greek East are well represented. Issues which come under discussion include: problems of identification and definition; the question of gender; the status of personifications in relation to the gods; the significance of personification as a literary device; the uses and meanings of personification in different visual media; personification as a means of articulating place, time and worldly power. The papers reflect the enormous range of contexts in which personification occurs, indicating the ubiquity of the phenomenon in the ancient Greek world.

This book examines the personification of Wisdom as a female figure - a central motif in Proverbs, Job, Sirach, Wisdom and Baruch. Alice M. Sinnott identifies how and why the complex character of Wisdom was introduced into the Israelite tradition, and created and developed by Israelite/Jewish wisdom teachers and writers. Arguing that by personifying Wisdom the authors of Proverbs responded to Israel's defeat by Babylon and the loss of Davidic monarchy, and by retrieving and transforming the Wisdom figure the authors of Sirach, Baruch and Wisdom responded to the spread of Hellenism and the potential loss of identity for Jews. Sinnott concludes that personified Wisdom functioned to reinterpret and transform the Israelite/Jewish tradition.

While the central ideal of Roman philosophy exemplified by Lucretius, Cicero and Seneca appears to be the masculine values of self-sufficiency and domination, this book argues, through close attention to metaphor and figures, that the Romans also recognized, as constitutive parts of human experience, what for them were feminine concepts such as embodiment, vulnerability and dependency. Expressed especially in the personification of grammatically feminine nouns such as Nature and Philosophy 'herself', the Roman's recognition of this private 'feminine' part of himself presents a contrast with his acknowledged, public self and challenges the common philosophical narrative of the emergence of subjectivity and individuality with modernity. To meet this challenge, Alex Dressler offers both theoretical exposition and case studies, developing robust typologies of personification and personhood that will be useable for a variety of subjects beyond classics, including rhetoric, comparative literature, gender studies, political theory and the history of ideas.

Ancient Greek artists pioneered in the allegorical use of personifications of political ideas, events, places, institutions, and peoples in visual arts. This book surveys and interprets these personifications within the intellectual and political climate of the golden age of Athens.

A young student has to give a presentation about personification—and she's petrified! How can she explain something that gives human traits to things that aren't human? If only she could take a trip to the park and show everyone the way the fountain hiccups, the daffodils dance, and the wind whispers a tune . . . or maybe that's just what she'll have to do!