From Modernist/Postmodernist perspective, leading critics Richard Ruland (American) and Malcolm Bradbury (British) address questions of literary and cultural nationalism. They demonstrate that since the seventeenth century, American writing has reflected the political and historical climate of its time and helped define America's cultural and social parameters. Above all, they argue that American literature has always been essentially "modern," illustrating this with a broad range of texts: from Poe and Melville to Fitzgerald and Pound, to Wallace Stevens, Gwendolyn Brooks, and Thomas Pynchon.From Puritanism to Postmodernism pays homage to the luxuriance of American writing by tracing the creation of a national literature that retained its deep roots in European culture while striving to achieve cultural independence.

    Last volume (E) of the anthology of the American literature from its sixteenth-century origins to the present.

    Along with some 120,000 other persons of Japanese ancestry—77,000 of whom were U.S. citizens—she and her family were uprooted from their home and imprisoned in a camp. In this book, first published in 1952, she provides a unique personal account of these experiences.Replaced by ISBN 9780295993553

    In juxtaposing sex and the unbearable they don't propose that sex is unbearable, only that it unleashes unbearable contradictions that we nonetheless struggle to bear. In Berlant and Edelman's exchange, those terms invoke disturbances produced in encounters with others, ourselves, and the world, disturbances that tap into threats induced by fears of loss or rupture as well as by our hopes for repair. Through virtuoso interpretations of works of cinema, photography, critical theory, and literature, including Lydia Davis's story "Break It Down" (reprinted in full here), Berlant and Edelman explore what it means to live with negativity, with those divisions that may be irreparable. Together, they consider how such negativity affects politics, theory, and intimately felt encounters. But where their critical approaches differ, neither hesitates to voice disagreement. Their very discussion—punctuated with moments of frustration, misconstruction, anxiety, aggression, recognition, exhilaration, and inspiration—enacts both the difficulty and the potential of encounter, the subject of this unusual exchange between two eminent critics and close friends.

    The first part of the book defines and describes thirty-seven threshold concepts of the discipline in entries written by some of the field’s most active researchers and teachers, all of whom participated in a collaborative wiki discussion guided by the editors. These entries are clear and accessible, written for an audience of writing scholars, students, and colleagues in other disciplines and policy makers outside the academy. Contributors describe the conceptual background of the field and the principles that run throughout practice, whether in research, teaching, assessment, or public work around writing. Chapters in the second part of the book describe the benefits and challenges of using threshold concepts in specific sites—first-year writing programs, WAC/WID programs, writing centers, writing majors—and for professional development to present this framework in action.Naming What We Know opens a dialogue about the concepts that writing scholars and teachers agree are critical and about why those concepts should and do matter to people outside the field.

    The Ivy League superachievers drew upon an authentic 1499 Renaissance text to create their thriller about two Princeton undergraduates who try to unravel the mysteries of the Hypnerotomachia Poliphili (pronounced "HIPneROtoMAkia POliFEEli").The Hypnerotomachia Poliphili is an erotic, pagan epic, written in a private language peppered with words taken from Latin and Greek and decorated with Egyptian hieroglyphs. It was not translated into English for 500 years, until 1999, when Joscelyn Godwin finally achieved that nearimpossible task.In The Real Rule of Four, Professor Godwin carefully investigates each aspect of the history of the Hypnerotomachia Poliphili and its use in The Rule of Four, including:What is the Hypnerotomachia?Who wrote the Hypnerotomachia? (A central theme of The Rule of Four)What does the Hypnerotomachia mean?Places and people in The Rule of FourGlossary of names and terms in The Rule of FourLavishly illustrated with reproductions of the many beautiful woodcuts in the Hypnerotomachia Poliphili, a foldout color map and photographs of the featured locations at Princeton University, The Real Rule of Four is an indispensable guide to the many fans of Caldwell and Thomason's bestselling novel.

    + XXXVIII) ranges from Gorgias and Plato to Sigmund Freud and Mikhail Bakhtin. Each of the 147 contributions has a headnote introducing the writer and making connections to other critics, theorists and movements. An introduction surveys the history of theory and criticism.

    Abrams has given us a remarkable study, admirably conceived and executed, a book of quite exceptional and no doubt lasting significance for a number of fields - for the history of ideas and comparative literature as well as for English literary history, criticism and aesthetics.

    This predicament seems inevitable, but in fact it's quite new. In medieval Europe, God's calling was a grounding force. In ancient Greece, a whole pantheon of shining gods stood ready to draw an appropriate action out of you. Like an athlete in “the zone,” you were called to a harmonious attunement with the world, so absorbed in it that you couldn’t make a “wrong” choice. If our culture no longer takes for granted a belief in God, can we nevertheless get in touch with the Homeric moods of wonder and gratitude, and be guided by the meanings they reveal?All Things Shining says we can. Hubert Dreyfus and Sean Dorrance Kelly illuminate some of the greatest works of the West to reveal how we have lost our passionate engagement with and responsiveness to the world. Their journey takes us from the wonder and openness of Homer’s polytheism to the monotheism of Dante; from the autonomy of Kant to the multiple worlds of Melville; and, finally, to the spiritual difficulties evoked by modern authors such as David Foster Wallace and Elizabeth Gilbert.Dreyfus, a philosopher at the University of California, Berkeley, for forty years, is an original thinker who finds in the classic texts of our culture a new relevance for people’s everyday lives. His lively, thought-provoking lectures have earned him a podcast audience that often reaches the iTunesU Top 40. Kelly, chair of the philosophy department at Harvard University, is an eloquent new voice whose sensitivity to the sadness of the culture— and to what remains of the wonder and gratitude that could chase it away—captures a generation adrift.Re-envisioning modern spiritual life through their examination of literature, philosophy, and religious testimony, Dreyfus and Kelly unearth ancient sources of meaning, and teach us how to rediscover the sacred, shining things that surround us every day. This book will change the way we understand our culture, our history, our sacred practices, and ourselves. It offers a new—and very old—way to celebrate and be grateful for our existence in the modern world.

    Chapters focus on the supernatural elements of the work, as well as the author´s treatment of the physical self.

    This brief edition of the most widely adopted book of its kind offers all of the editorial features of the longer book with about half the stories and writer commentaries in a shorter, less expensive format.

    "Up to the author's highest standard in a literary form that was most congenial to her" (Times Literary Supplement (London)). "Exquisitely written" (New Yorker); "The riches of this book are overwhelming" (Christian Science Monitor). Editorial Note by Leonard Woolf.

    In On Beauty and Being Just Elaine Scarry not only defends beauty from the political arguments against it but also argues that beauty does indeed press us toward a greater concern for justice. Taking inspiration from writers and thinkers as diverse as Homer, Plato, Marcel Proust, Simone Weil, and Iris Murdoch as well as her own experiences, Scarry offers up an elegant, passionate manifesto for the revival of beauty in our intellectual work as well as our homes, museums, and classrooms.Scarry argues that our responses to beauty are perceptual events of profound significance for the individual and for society. Presenting us with a rare and exceptional opportunity to witness fairness, beauty assists us in our attention to justice. The beautiful object renders fairness, an abstract concept, concrete by making it directly available to our sensory perceptions. With its direct appeal to the senses, beauty stops us, transfixes us, fills us with a surfeit of aliveness. In so doing, it takes the individual away from the center of his or her self-preoccupation and thus prompts a distribution of attention outward toward others and, ultimately, she contends, toward ethical fairness.Scarry, author of the landmark The Body in Pain and one of our bravest and most creative thinkers, offers us here philosophical critique written with clarity and conviction as well as a passionate plea that we change the way we think about beauty.

    Burroughs' attempt to redefine a complacent society's notion of sanity and normalcy and to reinvent their own lives through jazz, drugs, and law-breaking.

    S. Lewis) that the poet's sympathies are obviously with God and the angels loyal to him.The achievement of Stanley Fish's Surprised by Sin was to reconcile the two camps by subsuming their claims in a single overarching thesis: Paradise Lost is a poem about how its readers came to be the way they are--that is, fallen--and the poem's lesson is proven on a reader's impulse every time he or she finds a devilish action attractive or a godly action dismaying.Fish's argument reshaped the face of Milton studies; thirty years later the issues raised in Surprised by Sin continue to set the agenda and drive debate.