Zapruder argues that the way we have been taught to read poetry is the very thing that prevents us from enjoying it. In lively, lilting prose, he shows us how that misunderstanding interferes with our direct experience of poetry and creates the sense of confusion or inadequacy that many of us feel when faced with it.   Zapruder explores what poems are, and how we can read them, so that we can, as Whitman wrote, “possess the origin of all poems,” without the aid of any teacher or expert. Most important, he asks how reading poetry can help us to lead our lives with greater meaning and purpose. Anchored in poetic analysis and steered through Zapruder’s personal experience of coming to the form, Why Poetry is engaging and conversational, even as it makes a passionate argument for the necessity of poetry in an age when information is constantly being mistaken for knowledge. While he provides a simple reading method for approaching poems and illuminates concepts like associative movement, metaphor, and negative capability, Zapruder explicitly confronts the obstacles that readers face when they encounter poetry to show us that poetry can be read, and enjoyed, by anyone.

    Burke contributes an introductory and summarizing remark, "What is involved, when we say what people are doing and why they are doing it? An answer to that question is the subject of this book. The book is concerned with the basic forms of through which, in accordance with the nature of the world as all men necessarily experience it, are exemplified in the attributing of motives. These forms of though can be embodied profoundly or trivially, truthfully or falsely. They are equally present in systematically elaborated or metaphysical structures, in legal judgments, in poetry and fiction, in political and scientific works, in news and in bits of gossip offered at random."

    Lewis, J.R.R. Tolkien, and Charles Williams met regularly to discuss philosophy and read aloud from their works. Carpenter's account brings to life those warm and enchanting evenings where their imaginations ran wild.

    Here, he contributes a new epilogue to his collection of classic lectures on the relationship of fiction to age-old concepts of apocalyptic chaos and crisis. Prompted by the approach of the millennium, he revisits the book which brings his highly concentrated insights to bear on some of the most unyielding philosophical and aesthetic enigmas. Examining the works of writers from Plato to William Burrows, Kermode shows how they have persistently imposed their "fictions" upon the face of eternity and how these have reflected the apocalyptic spirit. Kermode then discusses literature at a time when new fictive explanations, as used by Spenser and Shakespeare, were being devised to fit a world of uncertain beginning and end. He goes on to deal perceptively with modern literaturewith "traditionalists" such as Yeats, Eliot, and Joyce, as well as contemporary "schismatics," the French "new novelists," and such seminal figures as Jean-Paul Sartre and Samuel Beckett. Whether weighing the difference between modern and earlier modes of apocalyptic thought, considering the degeneration of fiction into myth, or commenting on the vogue of the Absurd, Kermode is distinctly lucid, persuasive, witty, and prodigal of ideas.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    Modeled on the "casebooks" often used in freshman English classes at the time, The Pooh Perplex contains twelve essays written in different critical voices, complete with ridiculous footnotes, tongue-in-cheek "questions and study projects," and hilarious biographical notes on the contributors. This edition contains a new preface by the author that compares literary theory then and now and identifies some of the real-life critics who were spoofed in certain chapters.

    In this tapestry of poetic and religious scholarship, Graves explores the stories behind the earliest of European deities—the White Goddess of Birth, Love, and Death—who was worshipped under countless titles. He also uncovers the obscure and mysterious power of "pure poetry" and its peculiar and mythic language.

    His graphically unforgettable descriptions of social injustice, slum housing, mining conditions, squalor, hunger and growing unemployment are written with unblinking honesty, fury and great humanity.

    A collection of sermons by this martyred Black American leader which explains his convictions in terms of the conditions and problems of contemporary society.

    Though originally published nearly seventy years ago, the book maintains its relevance today.

    H. Auden once wrote that “art is our chief means of breaking bread with the dead.” In his brilliant and compulsively readable new treatise, Breaking Bread with the Dead, Alan Jacobs shows us that engaging with the strange and wonderful writings of the past might help us live less anxiously in the present—and increase what Thomas Pynchon once called our “personal density.”Today we are battling too much information in a society changing at lightning speed, with algorithms aimed at shaping our every thought—plus a sense that history offers no resources, only impediments to overcome or ignore. The modern solution to our problems is to surround ourselves only with what we know and what brings us instant comfort. Jacobs’s answer is the opposite: to be in conversation with, and challenged by, those from the past who can tell us what we never thought we needed to know.What can Homer teach us about force? How does Frederick Douglass deal with the massive blind spots of America’s Founding Fathers? And what can we learn from modern authors who engage passionately and profoundly with the past? How can Ursula K. Le Guin show us truths about Virgil’s female characters that Virgil himself could never have seen? In Breaking Bread with the Dead, a gifted scholar draws us into close and sympathetic engagement with texts from across the ages, including the work of Anita Desai, Henrik Ibsen, Jean Rhys, Simone Weil, Edith Wharton, Amitav Ghosh, Claude Lévi-Strauss, Italo Calvino, and many more.By hearing the voices of the past, we can expand our consciousness, our sympathies, and our wisdom far beyond what our present moment can offer.

    Showalter is one of the few scholars who can make her readers rush to their bookshelves to refute her point, or simply to experience again Jane Eyre, The Mill on the Floss, or the bitterly illuminating stories of Katherine Mansfield. Her chief innovation is to place the works of famous women writers beside those of the minor or forgotten, building a continuity of influence and inspiration as well as a more complete picture of the social conditions in which women's books have been produced. She has added a new introduction recounting, with justifiable pleasure, how daring and controversial her study seemed when it first appeared in 1977 (and how many enemies it made her). In an afterword, she touches on more recent developments in the women's novel in Britain, including the influence of the dazzling Angela Carter. --Regina Marler

    He was a wealthy aristocrat who preached the virtues of poverty and the peasant life, a misogynist who wrote Anna Karenina, and a supreme writer who declared, "Literature is rubbish." From Tolstoy's famously bad marriage to his enormously successful career, Troyat presents a brilliant portrait that reads like an epic novel written by Tolstoy himself.

    It is the best and most successful guide to reading comprehension for the general reader. And now it has been completely rewritten and updated. You are told about the various levels of reading and how to achieve them – from elementary reading, through systematic skimming and inspectional reading, to speed reading, you learn how to pigeonhole a book, X-ray it, extract the author's message, criticize. You are taught the different reading techniques for reading practical books, imaginative literature, plays, poetry, history, science and mathematics, philosophy and social science. Finally, the authors offer a recommended reading list and supply reading tests whereby you can measure your own progress in reading skills, comprehension and speed.This a previously-published edition of ISBN 9780671212094

    (In fact, he says, in certain situations reading the book is the worst thing you could do). Using examples from such writers as Graham Greene, Oscar Wilde, Montaigne, and Umberto Eco, he describes the varieties of "non-reading"—from books that you've never heard of to books that you've read and forgotten—and offers advice on how to turn a sticky social situation into an occasion for creative brilliance. Practical, funny, and thought-provoking, How to Talk About Books You Haven't Read is in the end a love letter to books, offering a whole new perspective on how we read and absorb them. It's a book for book lovers everywhere to enjoy, ponder, and argue about—and perhaps even read.Pierre Bayard is a professor of French literature at the University of Paris VIII and a psychoanalyst. He is the author of Who Killed Roger Ackroyd? and of many other books. Jeffrey Mehlman is a professor of French at Boston University and the author of a number of books, including Emigré New York. He has translated works by Derrida, Lacan, Blanchot, and other authors.