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Notes
For a review of some of the first signs of the sensorial revolution in medieval and early modern studies, see Newhauser (2009) and Howes (2006).
For more, see Sensory Studies, www.sensorystudies.org.
There could hardly be a finer example of the disunity of the body than this farce, with its decidedly unholistic humor.
See, for example, Ingold in Ingold and Howes (2011).
Equicola would have had to piece these correspondences together from diverse commentaries on Aristotle, for the Greek philosopher did not make all these connections himself.
Moulton's essay appears in ‘Pleasure and Danger in Perception: The Five Senses in the Middle Ages and the Renaissance,’ issue 5.1 of The Senses and Society, which is essential companion reading to the present issue of postmedieval.
Locke would soon see to the demotion of sensations from forces to qualia (Locke, 1975). It is ironic that his philosophy is called ‘sensationalist’ when one considers the extent to which he drained sensations of their substance. It should have been called impressionist.
In point of fact, the Annales School was concerned with the study of mentalities [‘mentalités’]. For a sensory critique of this focus, see Corbin (2004).
A similar argument can and has been made for taste, in Howes and Lalonde (1991).
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Howes, D. The cultural life of the senses. Postmedieval 3, 450–454 (2012). https://doi.org/10.1057/pmed.2012.30
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DOI: https://doi.org/10.1057/pmed.2012.30