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Voices Carry: Film and Telepathy

Ned Schantz

in Gossip, Letters, Phones: The Scandal of Female Networks in Film and Literature

This chapter pursues the problem of coincidence on the telephone in its greatest cinematic example—Sorry, Wrong Number—all the way to the ambivalent dream of telepathy, a major fantasy of novelistic ... More

This chapter pursues the problem of coincidence on the telephone in its greatest cinematic example—Sorry, Wrong Number—all the way to the ambivalent dream of telepathy, a major fantasy of novelistic culture and troubling concern for film. Telepathy then structures a sustained comparison between film and the novel in terms of access to characters’ minds, a comparison developed in an extended reading of Shadow of a Doubt. Hitchcock’s film finally represents a turning away from telepathy and female knowledge—the double—edged legacy of the novel—toward a cinema of female mobility and speed.Less

Gilbert Murray and Psychic Research

N. J. Lowe

in Gilbert Murray Reassessed: Hellenism, Theatre, and International Politics

This chapter discusses Murray's experiments in telepathy. It is argued that Murray was England's leading telepath, and that the account of Murray's experiments in this underlines with especial force ... More

This chapter discusses Murray's experiments in telepathy. It is argued that Murray was England's leading telepath, and that the account of Murray's experiments in this underlines with especial force the width of Murray's interests and achievements.Less

Traces of an Accusing Spirit: Mary Hays and the Vehicular State

Mary Jacobus

in Psychoanalysis and the Scene of Reading

Freud familiarizes his readers with the notion that telepathy may become a valid communication form. He also suggests that individuals may have initially utilized telepathy as the original, archaic ... More

Freud familiarizes his readers with the notion that telepathy may become a valid communication form. He also suggests that individuals may have initially utilized telepathy as the original, archaic communication method. His concept was probably based on several earlier notions regarding one's ability to directly communicate with others. Also, it addresses psychoanalytic concepts about unconscious communication and unconscious intersubjective exchanges between the text and its readers. Autobiographical memoirs and epistolary fiction play no small part in creating subjectivity as these ideas connect together the origins of the eighteenth-century novel. This chapter utilizes Mary Hay's Memoirs of Emma Courtney as a part of the Enlightenment project in the studying of the human mind. Particular focus is drawn to an ideal communication form referred to as the ‘vehicular state’.Less

The Paranormal

DAVID J. BARTHOLOMEW

in Uncertain Belief: Is it Rational to be a Christian?

This chapter focuses on the paranormal — a collection of things such as telepathy, precognition, the occult, astrology, and the like — as another set of phenomena that does not necessarily entail ... More

This chapter focuses on the paranormal — a collection of things such as telepathy, precognition, the occult, astrology, and the like — as another set of phenomena that does not necessarily entail religion, but could also serve as basis for claiming that science cannot explain everything in this world. Analyzing such phenomena has a surer foundation because of its accessibility to scientific investigation; also, as several people take these seriously, Christians take interest in exposing these as false beliefs. The chapter attempts to answer the following questions: Are there any genuine paranormal events? Do these events result from unrecognized laws of nature? What do such events tell us about what is external to the world of senses?Less

Telepathy

Peter Szendy

in Phantom Limbs: On Musical Bodies

Theories of piano playing like Marie Jaëll’s join Freud’s considerations on telepathy or Benjamin’s on innervation as action at a distance.

Wireless Ego: The Pulp Physics of Psychoanalysis

Jeffrey Sconce

in Broadcasting Modernism

The most prominent link between wireless and psychoanalysis, its chief avenue of conceptual exchange, was through the science of telepathy. Telepathy can be seen as the third and perhaps even ... More

The most prominent link between wireless and psychoanalysis, its chief avenue of conceptual exchange, was through the science of telepathy. Telepathy can be seen as the third and perhaps even dominant science of occult communications intertwined with the simultaneous growth of wireless and psychoanalysis in the early years of the century. This chapter looks more closely at these telepathic exchanges, especially as this occult braiding of radio, telepathy, and psychoanalysis became more prominent in the wake of World War I. Much like the growth of Spiritualism in the wake of America's Civil War, the incalculable loss of the Great War provoked a resurgence of interest in a variety of occult phenomena. Underlying psychoanalysis, telepathy, and wireless was a shared foundation in energetic speculation about the transference of thought, an attempt to explain seemingly occult phenomena in the air and in the mind through the language of scientific naturalism.Less

“The Incandescent Solid beneath Our Line of Sight”: Frederic Myers, the Self, and the Psychiatric Subconscious

Courtenay Raia

in The New Prometheans: Faith, Science, and the Supernatural Mind in the Victorian Fin de Siécle

Rather than abandoning knowledge of a metaphysical reality, Frederic Myers (1843-1901) committed himself to vindicating its existence with empirical evidence. With the establishment of psychical ... More

Rather than abandoning knowledge of a metaphysical reality, Frederic Myers (1843-1901) committed himself to vindicating its existence with empirical evidence. With the establishment of psychical research in 1882, Myers finally found his mature formulation for that project, one he would take into the very heart of Jean Martin Charcot’s experimental psychology. Between 1885 and 1886, the calendar of papers presented before the Société de Psychologie Physiologique showed a rising interest in telepathy, a momentum secretly orchestrated by Charles Richet with the aid of Frederic Myers. Charcot discretely pulled the plug in 1887, but not before Myers leveraged that published data into his own star turn, venturing his psychical theory of dynamic psychology. “Multiplex Personality” (October, 1886) was the platform upon which Myers would later raise the subliminal self (1892-1896), an extended model of consciousness with a distinctly romantic architecture. Psychical anomalies erupted at either end when consciousness fell either too far in or rose too far out of its ordinary neurological framework. With the subliminal self, Myers secured in the idiom of science the existential conditions he had sought for himself in faith, poetry, and philosophy, leaving behind the original map of the unconscious that would later guide Carl Jung.Less

Spirit

Douglas Kerr

in Conan Doyle: Writing, Profession, and Practice

His Spiritualist beliefs, which his writing put into practice, compromised the high reputation Conan Doyle had achieved before the First World War. This chapter asks why he espoused them. He had soon ... More

His Spiritualist beliefs, which his writing put into practice, compromised the high reputation Conan Doyle had achieved before the First World War. This chapter asks why he espoused them. He had soon turned away from the Church, but was active in psychical research of many kinds and gradually became convinced that the truths of Spiritualism were scientifically proved. The Land of Mist is his Spiritualist condition-of-England novel. Spiritualism was the great saving antidote to the modern poison of materialism, he believed. His notorious endorsement of the Cottingley Fairies photographs is discussed in these terms, the photos being a token, for him, of a spiritual and innocent England capable of redeeming the nation mired in materialism, selfishness and war. His last decade was spent in stubborn advocacy and practice, in print and in person, at home and around the world, of the Spiritualist vision.Less

Scene 11 Dark Places

Simon Palfrey

in Poor Tom: Living "King Lear"

This section looks at the duel between Edgar and Edmond, and Edgar’s attempt to summarize the moral and narrative logic of the story, as though he is living in a morality play or romance. His attempt ... More

This section looks at the duel between Edgar and Edmond, and Edgar’s attempt to summarize the moral and narrative logic of the story, as though he is living in a morality play or romance. His attempt is at once frighteningly possible, because in part true to the severe telepathic, metaleptic logic of the playworld; and inadequate, because not feeling enough, and like the duel too indentured to positivistic, visible connections, and to a kind of poetic justice that the play shows to be absurd. Again, he wants to disown the supernal, parallel world of Tom—which is now also the world of Lear and Cordelia—and he cannot.Less

The Eureka Years

Jad Smith

in Alfred Bester

In the early 1950s, working closely with Galaxy magazine editor Horace L. Gold, Bester wrote a highly experimental novel, The Demolished Man. In addition to hybridizing the SF and detective novel, a ... More

In the early 1950s, working closely with Galaxy magazine editor Horace L. Gold, Bester wrote a highly experimental novel, The Demolished Man. In addition to hybridizing the SF and detective novel, a feat Campbell had declared impossible, The Demolished Man also reimagined telepathy via sociolinguistics, thinking of it in terms of language change. Bester’s telepaths, which he calls “espers,” develop their own idioms, metaphors, and in-jokes, all of which Bester captures through nonstandard orthography, extra-coding, and other forms of innovative, modernist-style language play. This chapter also chronicles Boucher’s continuing influence on Bester’s development as a writer and examines Bester’s preoccupation with the wish fulfillment theme in short stories such as “Hobson’s Choice” and “5,271,009.”Less

“Open to Me. Maybe I Can Help”: Networked Consciousness and Ethical Subjectivity in Octavia E. Butler’s Mind of My Mind

Mathieu Donner

in Posthumanism in Young Adult Fiction: Finding Humanity in a Posthuman World

After millennia of eugenic planning, Doro’s supremacy is challenged by a young telepath named Mary in Octavia Butler’s Mind of My Mind. Matthieu Donner argues that Mary’s transition as described by ... More

After millennia of eugenic planning, Doro’s supremacy is challenged by a young telepath named Mary in Octavia Butler’s Mind of My Mind. Matthieu Donner argues that Mary’s transition as described by Butler reframes adolescence as an ethical awakening, a violent rupture that transitions from singularity to plurality, solipsism to interdependence, boundaried to vulnerable. Mary is able to network with other telepaths, training them and centering them, accomplishing quickly and sensitively what Doro failed to do—establish a community of telepaths who are free from societal interference. Butler’s ideas are understandably fraught with contradictions, but nevertheless revolutionary.Less

‘Here is Where the Magic is’: Telepathy and Experiment in Film

Leigh Wilson

in Modernism and Magic: Experiments with Spiritualism, Theosophy and the Occult

This chapter argues that the idea of telepathy can be seen as fundamental to a reconsideration of mimesis as it challenges the idea of distance – between original and copy, between perceiver, ... More

This chapter argues that the idea of telepathy can be seen as fundamental to a reconsideration of mimesis as it challenges the idea of distance – between original and copy, between perceiver, perception and the object perceived. It looks at the genealogy of telepathy, via the Society of Psychical Research, Sigmund Freud and C.S. Peirce, and its imbrication with practices of visual mimesis, and sees in the work of the Russian filmmaker Dziga Vertov a demonstration of film's telepathic abilities.Less

What Are the Chances? Psychoanalysis and Telepathy: (Foreign Bodies II)

Elizabeth Rottenberg

in For the Love of Psychoanalysis: The Play of Chance in Freud and Derrida

This chapter explores Sigmund Freud’s “conversion” to telepathy. It argues that Freud introduces the question of telepathy in order to exclude the accident from the psychical realm. The accident must ... More

This chapter explores Sigmund Freud’s “conversion” to telepathy. It argues that Freud introduces the question of telepathy in order to exclude the accident from the psychical realm. The accident must be evacuated, this chapter argues, because it is only by isolating a domain into which external randomness no longer penetrates that psychoanalysis can claim to be a science of interpretation. And yet, as this chapter shows, the difference that makes all the difference when it comes to distinguishing the science of psychoanalysis from superstition hinges on, and is determined by, chance—and Freud’s encounter with The Forsyte Saga.Less

The Rational Irrationalist: Dodds and the Paranormal

N.J. Lowe

in Rediscovering E. R. Dodds: Scholarship, Education, Poetry, and the Paranormal

This chapter looks at E.R. Dodds’s engagement with the paranormal. Dodds’s career in psychic research had three distinct phases: before, during, and after his tenure of the Oxford chair. His own ... More

This chapter looks at E.R. Dodds’s engagement with the paranormal. Dodds’s career in psychic research had three distinct phases: before, during, and after his tenure of the Oxford chair. His own paranormal beliefs, however, solidified early and remained consistent over his long career in the field. Telepathy was real, an innate part of human development, and a default explanation for other forms of clairvoyance and mediumship. On the other hand, disembodied intelligences—including demons, ghosts, and spirit guides—were a delusion. Though marginalized in modern histories of psychic studies, Dodds’s long and active association with the Society for Psychical Research (SPR) made him a central figure in the history of twentieth-century paranormal research in Britain, and one of the most thoughtful and hard-nosed embedded observers of its journey from the Victorian parlour to eventual extinction in the laboratory environment he had spent his adult life advocating.Less

Where Soul Meets Technology: Catholic Visionaries and the Stanford Research Institute as Precedents for Human–Machine Interfaces and Social Telepathy Apps

D. W. Pasulka and David Metcalfe

in Believing in Bits: Digital Media and the Supernatural

The chapter examines how the visionary dream of connecting people’s minds wavered between religious cosmologies, media theories, and researches into human–computer interaction. It focuses on a series ... More

The chapter examines how the visionary dream of connecting people’s minds wavered between religious cosmologies, media theories, and researches into human–computer interaction. It focuses on a series of historical case studies: the writings of Ramon Llull, a fourteenth-century Catholic lay missionary from Spain; the concept of noosphere as described by the Jesuit anthropologist Pierre Teilhard de Chardin; Marshall McLuhan’s characterization of media as “extensions of man”; and research on telepathy or clairvoyance conducted at the Stanford Research Institute, a center where pioneering research into interactive computing led to the invention of the computer mouse in 1968. The authors argue that the beliefs, expressions, discourse, and spiritual framework that supported the development of digital media and the internet have been and still are largely religious, mythological, and enchanted.Less

The Meaning of Sincerity and Self-Expression

Richard Moran

in The Exchange of Words: Speech, Testimony, and Intersubjectivity

Taking off from the discussion of sincerity in Bernard Williams’s Truth and Truthfulness, this chapter explores a “telepathic ideal” of communication between people. On this picture, the meaning and ... More

Taking off from the discussion of sincerity in Bernard Williams’s Truth and Truthfulness, this chapter explores a “telepathic ideal” of communication between people. On this picture, the meaning and value of sincerity in speech would be that, insofar as a speaker is sincere, we are given a guarantee that what is expressed overtly corresponds to the attitudes that the speaker holds privately. On this view, our interest in the speech of others is ultimately in learning what their internal mental states are, and hence, if we were able (telepathically or otherwise) to learn this without the mediation of communicative speech, that would be so much the better. A distinction between two senses of “expression” is introduced: expression as indication (whether conscious or not) and expression to someone.Less

Spiritualism and the Other World, 1880–1912

Stewart J. Brown

in W. T. Stead: Nonconformist and Newspaper Prophet

From the 1880s, W. T. Stead became increasingly interested in spiritualism and telepathy, believing paranormal communications provided proof of an afterlife and support for biblical accounts of ... More

From the 1880s, W. T. Stead became increasingly interested in spiritualism and telepathy, believing paranormal communications provided proof of an afterlife and support for biblical accounts of angels, spirits, and miracles. Convinced that he possessed paranormal powers, he practiced automatic writing as a form of communication with the spirits of the dead. From 1893 to 1897, he edited the journal Borderland, aimed at promoting and popularizing occult studies. His Letters from Julia, first published in 1897 and claiming to be messages from the afterlife, became an international bestseller. For Stead, the Christian revival movement of 1904–5 was infused with elements of spiritualism and telepathy, and he was drawn to psychological views of religious experience. His ‘Julia’s Bureau’, formed in 1909, was meant to help individuals communicate with the spirits of the dead. While many were critical, Stead embraced spiritualism as supporting religious belief in an increasingly sceptical and secular era.Less