Moving from gospel to soul, funk to freestyle, Young sifts through the shadows, the bootleg, the remix, the grey areas of our history, literature, and music.

    Henderson was, from 1927 to 1929, the Assistant to the Curator of Far Eastern Art at the Metropolitan Musuem of Art. In 1930 he went to Japan, where he lived the following three years. On his return to this country he joined the faculty at Columbia University, where he taught Japanese and initiated a course in the history of Japanese art. He retired in 1955. His published works include The Bamboo Broom, Surviving Works of Sharaku (with Louis V. Ledoux), and A Handbook of Japanese Grammar. He has also translated H. Minamoto's Illustrated History of Japanese Art, etc. Mr. Henderson lives in New York City.

    At the time Jameson was actually writing the book, in the mid to late seventies, there was a major reaction against deconstruction and poststructuralism. As one of the most significant literary theorists, Jameson found himself in the unenviable position of wanting to defend his intellectual past yet keep an eye on the future. With this book he carried it off beautifully. A landmark publication, The Political Unconscious takes its place as one of the most meaningful works of the twentieth century.

    Wright’s most intimate thoughts and images appear before us in dramatic and spectral short narratives: mesmerizing poems whose colloquial sound and rhythms announce a new path for this luminous and masterful poet. In these journeys, we hear the constant murmured “yes” of creation—“it will be packing its small suitcase soon; it will leave the keys dangling from the lock and set out at last,” Wright tells us. He introduces us to the powerful presences in his world (the haiku master Basho, Nietzsche, St. Teresa of Avila, and especially his father, James Wright) as he explores the continually unfolding loss of childhood and the mixed blessings that follow it. Taken together, the pieces deliver the diary of a poet—“a fairly good egg in hot water,” as he describes himself—who seeks to narrate his way through the dark wood of his title, following the crumbs of language. “Take everything,” Wright suggests, “you can have it all back, but leave for a little the words, of all you gave the most mysteriously lasting.” With a strong presence of the dramatic in every line, Kindertotenwald pulls us deep into this journey, where we too are lost and then found again with him.

    In this classic work, now back in print, Olsen broke open the study of literature and discovered a lost continent—the writing of women and working-class people. From the excavated testimony of authors’ letters and diaries we learn the many ways the creative spirit, especially in those disadvantaged by gender, class and race, can be silenced. Olsen recounts the torments of Melville, the crushing weight of criticism on Thomas Hardy, the shame that brought Willa Cather to a dead halt, and struggles of Virginia Woolf, Olsen’s heroine and greatest exemplar of a writer who confronted the forces that would silence her. This 25th-anniversary edition includes Olsen’s now infamous reading lists of forgotten authors and a new introduction and author preface.

    The idea of a counterculture -- a world outside of the consumer-dominated world that encompasses us -- pervades everything from the antiglobalization movement to feminism and environmentalism. And the idea that mocking or simply hoping the "system" will collapse, the authors argue, is not only counterproductive but has helped to create the very consumer society radicals oppose.In a lively blend of pop culture, history, and philosophical analysis, Heath and Potter offer a startlingly clear picture of what a concern for social justice might look like without the confusion of the counterculture obsession with being different.

    The result is a remarkable synthesis, which reflects well the subtleties of experience and yet avoids the pitfalls of arbitrary classification and facile generalization. For these reasons, and for its general tone and erudition and humanism, this book will surely be one that will endure when the current flurry of academic interest in environmental experience abates.” Canadian Geographer

    Many writers of all backgrounds see the imagination as ahistorical, as a generative place where race doesn't and shouldn't enter, a place of bodies that transcend the legislative, the economic—in other words, transcend the stuff that doesn't lend itself much poetry. In this view the imagination is postracial, a posthistorical and postpolitical utopia. . . . To bring up race for these writers is to inch close to the anxious space of affirmative action, the scarring qualifieds."So everyone is here."—Claudia Rankine and Beth Loffreda, from the introductionIn 2011, a poem published in a national magazine by a popular white male poet made use of a black female body. A conversation ensued, and ended. Claudia Rankine subsequently created Open Letter, a web forum for writers to relate the effects and affects of racial difference and to explore art's failure, thus far, to adequately imagine.Born in Kingston, Jamaica, Claudia Rankine is author and editor of more than six collections of poetry and poetics. She is a chancellor of the Academy of American Poets and a professor of English at Pomona College.Beth Loffreda is author of Losing Matt Shepard: Life and Politics in the Aftermath of Anti-gay Murder. She directs the MFA program in creative writing at the University of Wyoming.

    Bambrick began writing poems in order to document the forms of violence she witnessed towards the people and the environment of the Columbia River. While working there she found that reservoirs foster a uniquely complex community--from fish biologists to the owners of luxury summer homes--and became interested in the issues and tensions between the people of that place. The idea of power, literal and metaphorical, was present in every action and encounter with bosses and the people using the river. The presence of a young woman on the crew irritated her older, male co-workers who'd logged, built houses, and had to suffer various forms of class discrimination their entire lives. She found throughout this experience that their issues, while not the same, were inherently connected to the suffering of the lands they worked. Introduction by Sharon Olds.

    Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

    Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present. The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book.This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.

    Drawing on a broad range of disciplines, including history, literature, and philosophy—as well as the author's own experience of life on three continents—Cosmopolitanism is a moral manifesto for a planet we share with more than six billion strangers.

    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.

    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.

    It has been stifled by this myopic focus on the present, which is short-sighted and assimilationist.Cruising Utopia seeks to break the present stagnancy by cruising ahead. Drawing on the work of Ernst Bloch, José Esteban Muñoz recalls the queer past for guidance in presaging its future. He considers the work of seminal artists and writers such as Andy Warhol, LeRoi Jones, Frank O'Hara, Ray Johnson, Fred Herko, Samuel Delany, and Elizabeth Bishop, alongside contemporary performance and visual artists like Dynasty Handbag, My Barbarian, Luke Dowd, Tony Just, and Kevin McCarty in order to decipher the anticipatory illumination of art and its uncanny ability to open windows to the future.In a startling repudiation of what the LGBT movement has held dear, Muñoz contends that queerness is instead a futurity bound phenomenon, a "not yet here" that critically engages pragmatic presentism. Part manifesto, part love-letter to the past and the future, Cruising Utopia argues that the here and now are not enough and issues an urgent call for the revivification of the queer political imagination.