the heart is an iconic symbol in the medieval and early modern european world. in addition to being a physical organ, it is a key conceptual device related to emotions, cognition, the self and identity, and the body. the heart is read as a metaphor for human desire and will, and situated in opposition to or alongside reason and cognition. in medieval and early modern europe, the "feeling heart" - the heart as the site of emotion and emotional practices - informed a broad range of art, literature, music, heraldry, medical texts, and devotional and ritual practices. this multidisciplinary collection brings together art historians, literary scholars, historians, theologians, and musicologists to highlight the range of meanings attached to the symbol of the heart, the relationship between physical and metaphorical representations of the heart, and the uses of the heart in the production of identities and communities in medieval and early modern europe.

reimagining how we understand and write about the indigenous listening experience?

hungry listening is the first book to consider listening from both indigenous and settler colonial perspectives. a critical response to what has been called the “whiteness of sound studies,” dylan robinson evaluates how decolonial practices of listening emerge from increasing awareness of our listening positionality. this, he argues, involves identifying habits of settler colonial perception and contending with settler colonialism’s “tin ear” that renders silent the epistemic foundations of indigenous song as history, law, and medicine. 

with case studies on indigenous participation in classical music, musicals, and popular music, hungry listening examines structures of inclusion that reinforce western musical values. alongside this inquiry on the unmarked terms of inclusion in performing arts organizations and compositional practice, hungry listening offers examples of “doing sovereignty” in indigenous performance art, museum exhibition, and gatherings that support an indigenous listening resurgence.

throughout the book, robinson shows how decolonial and resurgent forms of listening might be affirmed by writing otherwise about musical experience. through event scores, dialogic improvisation, and forms of poetic response and refusal, he demands a reorientation toward the act of reading as a way of listening. indigenous relationships to the life of song are here sustained in writing that finds resonance in the intersubjective experience between listener, sound, and space. 

in his prose fiction, memoirs, poetry, and drama, thomas bernhard (1931-1989)-one of the twentieth century's most uniquely gifted writers-created a new and radical style, seemingly out of thin air. his books never "tell a story" in the received sense. instead, he rages on the page, he rants and spews vitriol about the moral failures of his homeland, austria, in the long amnesiac aftermath of the second world war.

yet this furious prose, seemingly shapeless but composed with unparalleled musicality, and taxing by conventional standards, has been powerfully echoed in many writers since bernhard's death in 1989. these explorers have found in bernhard's singular accomplishment new paths for the expression of life and truth.

thomas bernhard's afterlives examines the international mobilization of bernhard's style. writers in italian, german, spanish, hungarian, english, and french have succeeded in making bernhard's austrian vision an international vision. this book tells that story.

in the last half-century ludwig wittgenstein's relevance beyond analytic philosophy, to continental philosophy, to cultural studies, and to the arts has been widely acknowledged.

wittgenstein's tractatus logico-philosophicus was published in 1922 - the annus mirabilis of modernism - alongside joyce's ulysses, eliot's the waste land, mansfield's the garden party and woolf's jacob's room. bertolt brecht's first play to be produced, drums in the night, was first staged in 1922, as was jean cocteau's antigone, with settings by pablo picasso and music by arthur honegger. in different ways, all these modernist landmarks dealt with the crisis of representation and the demise of eternal metaphysical and ethical truths. wittgenstein's tractatus can be read as defining, expressing and reacting to this crisis. in his later philosophy, wittgenstein adopted a novel philosophical attitude, sensitive to the ordinary uses of language as well as to the unnoticed dogmas they may betray. if the gist of modernism is self-reflection and attention to the way form expresses content, then wittgenstein's later ideas - in their fragmented form as well as their "ear-opening" contents - deliver it most precisely.

understanding wittgenstein, understanding modernism shows wittgenstein's work, both early and late, to be closely linked to the modernist geist that prevailed during his lifetime. yet it would be wrong to argue that wittgenstein was a modernist tout court. for wittgenstein, as well as for modernist art, understanding is not gained by such straightforward statements. it needs time, hesitation, a variety of articulations, the refusal of tempting solutions, and perhaps even a sense of defeat. it is such a vision of the linkage between wittgenstein and modernism that guides the present volume.