1 Jacques Lacan, âThe Mirror Stage as Formative of the I Function, as Revealed in Psychoanalytic Experience,â in Ecrits, trans. Bruce Fink (New York: Norton, 2006), 76.
2 Jacques Lacan, âAggressiveness in Psychoanalysis,â in Ecrits, 82â102.
3 Michel Foucault, The Order of Things: An Archaeology of the Human Sciences (London: Tavistock, 1970), 17. In her book Visual Analogy: Consciousness as the Art of Connecting (Cambridge, Mass.: MIT Press, 2001), Barbara Maria Stafford also talks about the disfavor into which analogy has fallen and argues for its recuperation âas a general theory of artful invention and a practice of intermedia communicationâ (8). Although my approach differs from hers, I share her belief in the social importance of analogy. I am also in profound agreement with another of Staffordâs claimsâthat analogy is âthe vision of ordered relationships articulated as similarity-in-differenceâ and that âthis order is neither facilely affirmative nor purchased at the expense of varietyâ (9).
4 Ovid, The Metamorphoses, trans. Michael Simpson (Amherst: University of Massachusetts Press, 2001), 256â257.
5 Because this part of The Metamorphoses is narrated by Numa and attributed to Pythagoras, some classical scholars do not believe that the ideas in it should be imputed to Ovid. Since I am not a classicist, I will not hazard an opinion on this topic. When I utter the name âOvid,â I am referring to the author projected by the text, rather than a biographical figure.
6 In Leonardo da Vinci: The Rhythm of the World, Rosetta Translations (New York: Konecky and Konecky, 1998), Daniel Arasse talks about the affinities between Leonardoâs thought and Book XV of The Metamorphoses. For Leonardo, as for Ovidâs Pythagoras, the world is âin a permanent state of flux.â Instead of âsinking into depression or sorrow, Leonardo used this perception as a foundation for his researchesâ (17â18). He is less interested in form than in what Paul Klee calls âthe formation beneath the formâ (19). The notion of an âunfinished universalityâ also comes from Arasse.
7 Martin Heidegger, âThe Age of the World Picture,â in The Question Concerning Technology and Other Essays, trans. William Lovitt (New York: Harper and Row, 1977), 115â154.
8 René Descartes, Discourse on Method and Meditations on First Philosophy, ed. David Weissman (New Haven, Conn.: Yale University Press, 1996), 9.
10 Arthur O. Lovejoy wrote the definitive book on the latter concept. See The Great Chain of Being (Cambridge, Mass.: Harvard University Press, 1964).
11 Lynn R. Wilkinson, The Dream of an Absolute Language: Emanuel Swedenborg and French Literary Culture (Albany: State University of New York Press, 1996), 62, 94â96.
13 Wilkinson devotes most of the first chapter of The Dream of an Absolute Language to Swedenborgâs influence on Constant, and chapter 5 to his influence on Baudelaire. For a discussion of Emersonâs relationship to Swedenborg, see chapter 2 of Eric Wilsonâs book, Emersonâs Sublime Science (New York: St. Martinâs Press, 1999).
14 Ralph Waldo Emerson, âFourierism and the Socialists,â in Uncollected Writings: Essays, Addresses, Poems, Reviews, and Letters (New York: Lamb Publishing, 1912), 72.
15 Walt Whitman, Leaves of Grass, ed. Richard Maurice Bucke, Thomas R. Harned, and Horace L. Traubel (New York: Doubleday, 1902), 2:22.
16 Charles Darwin, The Origin of Species (New York: Random House, 1979), 454â455.
17 Wilkinson, The Dream of an Absolute Language, 9.
18 James Moore and Adrian Desmond provide a fascinating and extremely informative account of Darwinâs relationship to slavery in their introduction to The Descent of Man (London: Penguin, 2004), xiâlviii.
19 See Betsy Erkkila, Whitman the Political Poet (New York: Oxford University Press, 1989), 47. Martin Klammer makes sense of Whitmanâs shifting views on slavery and race by positioning them against a historical backdrop in Whitman, Slavery, and the Emergence of Leaves of Grass (University Park: Pennsylvania State University Press, 1995).
20 Lacan, âAggressiveness in Psychoanalysis,â 98â101.
21 Jacques Lacan, âSome Reflections on the Ego,â International Journal of Psycho-analysis , no. 34 (1953): 13; âAggressiveness in Psychoanalysis,â 84â86.
22 Ovid, The Metamorphoses, 163â167.
23 Charles Segal offers an overview of many of these appropriations in Orpheus: The Myth of the Poet (Baltimore: Johns Hopkins University Press, 1989), 155â198. For a more detailed account of Christian readings of the myth, see Eleanor Irwin, âThe Songs of Orpheus and the New Song of Christ,â in Orpheus: The Metamorphosis of a Myth, ed. John Warden (Toronto: University of Toronto Press, 1982), 51â62, and Patricia Vicar...