This book offers an innovative reassessment of the way Victorians thought and wrote about visual experience. It argues that new visual technologies gave expression to new ways of seeing, using these to uncover the visual discourses that facilitated, informed and shaped the way people conceptualised and articulated visual experience. In doing so, the book reconsiders literary and non-fiction works by well-known authors including George Eliot, Charles Dickens, G.H. Lewes, Max Nordau, Herbert Spencer, and Joseph Conrad, as well as shedding light on less-known works drawn from the periodical press. By revealing the discourses that formed around visual technologies, the book challenges and builds upon existing scholarship to provide a powerful new model by which to understand how the Victorians experienced, conceptualised, and wrote about vision.

Jonathan Crary's Techniques of the Observer provides a dramatically new perspective on the visual culture of the nineteenth century, reassessing problems of both visual modernism and social modernity. This analysis of the historical formation of the observer is a compelling account of the prehistory of the society of the spectacle. In Techniques of the Observer Jonathan Crary provides a dramatically new perspective on the visual culture of the nineteenth century, reassessing problems of both visual modernism and social modernity. Inverting conventional approaches, Crary considers the problem of visuality not through the study of art works and images, but by analyzing the historical construction of the observer. He insists that the problems of vision are inseparable from the operation of social power and examines how, beginning in the 1820s, the observer became the site of new discourses and practices that situated vision within the body as a physiological event. Alongside the sudden appearance of physiological optics, Crary points out, theories and models of "subjective vision" were developed that gave the observer a new autonomy and productivity while simultaneously allowing new forms of control and standardization of vision. Crary examines a range of diverse work in philosophy, in the empirical sciences, and in the elements of an emerging mass visual culture. He discusses at length the significance of optical apparatuses such as the stereoscope and of precinematic devices, detailing how they were the product of new physiological knowledge. He also shows how these forms of mass culture, usually labeled as "realist," were in fact based on abstract models of vision, and he suggests that mimetic or perspectival notions of vision and representation were initially abandoned in the first half of the nineteenth century within a variety of powerful institutions and discourses, well before the modernist painting of the 1870s and 1880s.

Race and Vision in the Nineteenth-Century United States is a collection of twelve essays by cultural critics that exposes how fraught relations of identity and race appear through imaging technologies in architecture, scientific discourse, sculpture, photography, painting, music, theater, and, finally, the twenty-first century visual commentary of Kara Walker. Throughout these essays, the racial practices of the nineteenth century are juxtaposed with literary practices involving some of the most prominent writers about race and identity, such as Herman Melville and Harriet Beecher Stowe, as well as the technologies of performance including theater and music. Recent work in critical theories of vision, technology, and the production of ideas about racial discourse has emphasized the inextricability of photography with notions of race and American identity. The collected essays provide a vivid sense of how imagery about race appears in the formative period of the nineteenth-century United States.

In the early twentieth century, the life philosophy of Henri Bergson summoned the élan vital, or vital force, as the source of creative evolution. Bergson also appealed to intuition, which focused on experience rather than discursive thought and scientific cognition. Particularly influential for the literary and political Négritude movement of the 1930s, which opposed French colonialism, Bergson's life philosophy formed an appealing alternative to Western modernity, decried as "mechanical," and set the stage for later developments in postcolonial theory and vitalist discourse. Revisiting narratives on life that were produced in this age of machinery and war, Donna V. Jones shows how Bergson, Nietzsche, and the poets Leopold Senghor and Aimé Césaire fashioned the concept of life into a central aesthetic and metaphysical category while also implicating it in discourses on race and nation. Jones argues that twentieth-century vitalism cannot be understood separately from these racial and anti-Semitic discussions. She also shows that some dominant models of emancipation within black thought become intelligible only when in dialogue with the vitalist tradition. Jones's study strikes at the core of contemporary critical theory, which integrates these older discourses into larger critical frameworks, and she traces the ways in which vitalism continues to draw from and contribute to its making.

Although we have come to regard 'clinical' and 'romantic' as oppositional terms, romantic literature and clinical medicine were fed by the same cultural configurations. In the pre-Darwinian nineteenth century, writers and doctors developed an interpretive method that negotiated between literary and scientific knowledge of the natural world. Literary writers produced potent myths that juxtaposed the natural and the supernatural, often disturbing the conventional dualist hierarchy of spirit over flesh. Clinicians developed the two-part history and physical examination, weighing the patient's narrative against the evidence of the body. Examining fiction by Mary Shelley, Carlyle, the Brontës and George Eliot, alongside biomedical lectures, textbooks and articles, Janis McLarren Caldwell demonstrates the similar ways of reading employed by nineteenth-century doctors and imaginative writers and reveals the complexities and creative exchanges of the relationship between literature and medicine.

A diary entry, begun by a wife and finished by a husband; a map of London, its streets bearing the names of forgotten lives; biographies of siblings, and of spouses; a poem which gives life to long-dead voices from the archives. All these feature in this volume as examples of ‘writing lives together’: British life writing which has been collaboratively authored and/or joins together the lives of multiple subjects. The contributions to this book range over published and unpublished material from the late eighteenth to the late nineteenth centuries, including biography, auto/biographical memoirs, letters, diaries, sermons, maps and directories. The book closes with essays by contemporary, practising biographers, Daisy Hay and Laurel Brake, who explain their decisions to move away from the single subject in writing the lives of figures from the Romantic and Victorian periods. We conclude with the reflections and work of a contemporary poet, Kathleen Bell, writing on James Watt (1736–1819) and his family, in a ghostly collaboration with the archives. Taken as a whole, the collection offers distinctive new readings of collaboration in theory and practice, reflecting on the many ways in which lives might be written together: across gender boundaries, across time, across genre. This book was originally published as a special issue of Life Writing.

Behind the ancient artifacts displayed in our museums lies a secret history--of travel, desire, the quest for knowledge, and even theft. Such is the case with the objects of Mesoamerican culture so avidly collected, cataloged, and displayed by the British in the nineteenth century. "Informal Empire recaptures the history of those artifacts from Mexico and Central America that stirred Victorian interest--a history that reveals how such objects and the cultures they embodied were incorporated into British museum collections, panoramas, freak shows, adventure novels, and records of imperial administrators. Robert D. Aguirre draws on a wealth of previously untapped historical information to show how the British colonial experience in Africa and the Near East gave rise to an "informal imperialism" in Mexico and Central America. Aguirre's work helps us to understand what motivated the British to beg, borrow, buy, and steal from peripheral cultures they did not govern. With its original insights, "Informal Empire points to a new way of thinking about British imperialism and, more generally, about the styles and forms of imperialism itself.