This is the only introduction to Romanticism that incorporates not only the English but the Continental movements, and notonly literature but music, art, religion, and philosophy. Balancing lively details with intriguing topics, it sheds light on such subjects as the Sensibility movement, which preceded Romanticism; the rising prestige of the poet as inspired prophet; the suffering and neglect of the poet; therather different figure of the poetess; Romanticism as a religious trend; Romantic philosophy and science; and Romantic responses to the French Revolution, the Orient, gypsies, and the condition of women. Ferber offers a definition and several general propositions about this very diverse movement, as well as a discussion of the word Romantic and where it came from. Finally, some two hundred authors or artists are cited or quoted, many at length, including Blake, Wordsworth, Coleridge, Byron, Shelley, Keats, Emerson, Hugo, Goethe, Pushkin, Beethoven, Berlioz, Chopin, and Delacroix.

    To tell the story of its evolution, Ackroyd ranges across literature and painting, philosophy and science, architecture and music, from Anglo-Saxon times to the twentieth-century. Considering what is most English about artists as diverse as Chaucer, William Hogarth, Benjamin Britten and Viriginia Woolf, Ackroyd identifies a host of sometimes contradictory elements: pragmatism and whimsy, blood and gore, a passion for the past, a delight in eccentricity, and much more. A brilliant, engaging and often surprising narrative, Albion reveals the manifold nature of English genius.

    He examines the individuals and institutions involved in making cultural products what they are: not only the writers and artists, but also the publishers, critics, dealers, galleries, and academies. He analyzes the structure of the cultural field itself as well as its position within the broader social structures of power.The essays in his volume examine such diverse topics as Flaubert's point of view, Manet's aesthetic revolution, the historical creation of the pure gaze, and the relationship between art and power.The Field of Cultural Production will be of interest to students and scholars from a wide range of disciplines: sociology and social theory, literature, art, and cultural studies.

    Recognizing that The Great War was the psychological turning point . . . for modernism as a whole, author Modris Eksteins examines the lives of ordinary people, works of modern literature, and pivotal historical events to redefine the way we look at our past and toward our future.

    What we are facing is not only an environmental crisis, but a geological revolution of human origin. In two centuries, our planet has tipped into a state unknown for millions of years.How did we get to this point? Refuting the convenient view of a "human species" that upset the Earth system, unaware of what it was doing, this book proposes the first critical history of the Anthropocene, shaking up many accepted ideas: about our supposedly recent "environmental awareness," about previous challenges to industrialism, about the manufacture of ignorance and consumerism, about so-called energy transitions, as well as about the role of the military in environmental destruction. In a dialogue between science and history, The Shock of the Anthropocene dissects a new theoretical buzzword and explores paths for living and acting politically in this rapidly developing geological epoch.

    Ong offers fascinating insights into oral genres across the globe and through time, and examines the rise of abstract philosophical and scientific thinking. He considers the impact of orality-literacy studies not only on literary criticism and theory but on our very understanding of what it is to be a human being, conscious of self and other.This is a book no reader, writer or speaker should be without.

    In the original edition, Steiner provided readers with the first systematic investigation since the eighteenth century of the phenomenologyand processes of translation both inside and between languages. Taking issue with the principal emphasis of modern linguistics, he finds the root of the Babel problem in our deep instinct for privacy and territory, noting that every people has in its language a unique body of shared secrecy. Withthis provocative thesis he analyzes every aspect of translation from fundamental conditions of interpretation to the most intricate of linguistic constructions. For the long-awaited second edition, Steiner entirely revised the text, added new and expanded notes, and wrote a new preface setting the work in the present context of hermeneutics, poetics, and translation studies. This new edition brings the bibliography up to the present with substantiallyupdated references, including much Russian and Eastern European material. Like the towering figures of Derrida, Lacan, and Foucault, Steiner's work is central to current literary thought. After Babel, Third Edition is essential reading for anyone hoping to understand the debates raging in theacademy today.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

    For millennia Europeans believed that the world consisted of three parts: Europe, Africa, and Asia. They drew the three continents in countless shapes and sizes on their maps, but occasionally they hinted at the existence of a "fourth part of the world," a mysterious, inaccessible place, separated from the rest by a vast expanse of ocean. It was a land of myth--until 1507, that is, when Martin Waldseemuller and Matthias Ringmann, two obscure scholars working in the mountains of eastern France, made it real. Columbus had died the year before convinced that he had sailed to Asia, but Waldseemuller and Ringmann, after reading about the Atlantic discoveries of Columbus's contemporary Amerigo Vespucci, came to a startling conclusion: Vespucci had reached the fourth part of the world. To celebrate his achievement, Waldseemuller and Ringmann printed a huge map, for the first time showing the New World surrounded by water and distinct from Asia, and in Vespucci's honor they gave this New World a name: America."The Fourth Part of the World "is the story behind that map, a thrilling saga of geographical and intellectual exploration, full of outsize thinkers and voyages. Taking a kaleidoscopic approach, Toby Lester traces the origins of our modern worldview. His narrative sweeps across continents and centuries, zeroing in on different portions of the map to reveal strands of ancient legend, Biblical prophecy, classical learning, medieval exploration, imperial ambitions, and more. In Lester's telling the map comes alive: Marco Polo and the early Christian missionaries trek across Central Asia and China; Europe's early humanists travel to monastic libraries to recover ancient texts; Portuguese merchants round up the first West African slaves; Christopher Columbus and Amerigo Vespucci make their epic voyages of discovery; and finally, vitally, Nicholas Copernicus makes an appearance, deducing from the new geography shown on the Waldseemuller map that the earth could not lie at the center of the cosmos. The map literally altered humanity's worldview.One thousand copies of the map were printed, yet only one remains. Discovered accidentally in 1901 in the library of a German castle it was bought in 2003 for the unprecedented sum of $10 million by the Library of Congress, where it is now on permanent public display. Lavishly illustrated with rare maps and diagrams, "The Fourth Part of the World "is the story of that map: the dazzling story of the geographical and intellectual journeys that have helped us decipher our world.

    A published version has been keenly awaited ever since the lectures were given, and Berlin had always hoped to complete a book based on them. But despite extensive further work this hope was not fulfilled, and the present volume is an edited transcript of his spoken words.For Berlin, the Romantics set in motion a vast, unparalleled revolution in humanity's view of itself. They destroyed the traditional notions of objective truth and validity in ethics with incalculable, all-pervasive results. As he said of the Romantics elsewhere: The world has never been the same since, and our politics and morals have been deeply transformed by them. Certainly this has been the most radical, and indeed dramatic, not to say terrifying, change in men's outlook in modern times.In these brilliant lectures Berlin surveys the myriad attempts to define Romanticism, distills its essence, traces its developments from its first stirrings to its apotheosis, and shows how its lasting legacy permeates our own outlook. Combining the freshness and immediacy of the spoken word with Berlin's inimitable eloquence and wit, the lectures range over a cast of the greatest thinkers and artists of the eighteenth and nineteenth centuries, including Kant, Rousseau, Diderot, Schiller, Schlegel, Novalis, Goethe, Blake, Byron, and Beethoven. Berlin argues that the ideas and attitudes held by these and other figures helped to shape twentieth-century nationalism, existentialism, democracy, totalitarianism, and our ideas about heroic individuals, individual self-fulfillment, and the exalted place of art. This is the record of an intellectual bravura performance--of one of the century's most influential philosophers dissecting and assessing a movement that changed the course of history.

    In Bakhtin's view, the spirit of laughter and irreverence prevailing at carnival time is the dominant quality of Rabelais's art. The work of both Rabelais and Bakhtin springs from an age of revolution, and each reflects a particularly open sense of the literary text. For both, carnival, with its emphasis on the earthly and the grotesque, signified the symbolic destruction of authority and official culture and the assertion of popular renewal. Bakhtin evokes carnival as a special, creative life form, with its own space and time.Written in the Soviet Union in the 1930s at the height of the Stalin era but published there for the first time only in 1965, Bakhtin's book is both a major contribution to the poetics of the novel and a subtle condemnation of the degeneration of the Russian revolution into Stalinist orthodoxy. One of the essential texts of a theorist who is rapidly becoming a major reference in contemporary thought, Rabelais and His World is essential reading for anyone interested in problems of language and text and in cultural interpretation.

    But while this medieval medicine now seems archaic, it also made a critical contribution to modern science.Medieval Bodies guides us on a head-to-heel journey through this era’s revolutionary advancements and disturbing convictions. We learn about the surgeons who dissected a living man’s stomach, then sewed him up again; about the geographers who delineated racial groups by skin color; and about the practice of fasting to gain spiritual renown. Encompassing medicine and mysticism, politics and art—and complete with vivid, full-color illustrations—Medieval Bodies shows us how it felt to live and die a thousand years ago.

    In it we find Derrida at work on his systematic deconstruction of Western metaphysics. The book's first half, which includes the celebrated essay on Descartes and Foucault, shows the development of Derrida's method of deconstruction. In these essays, Derrida demonstrates the traditional nature of some purportedly nontraditional currents of modern thought—one of his main targets being the way in which "structuralism" unwittingly repeats metaphysical concepts in its use of linguistic models.The second half of the book contains some of Derrida's most compelling analyses of why and how metaphysical thinking must exclude writing from its conception of language, finally showing metaphysics to be constituted by this exclusion. These essays on Artaud, Freud, Bataille, Hegel, and Lévi-Strauss have served as introductions to Derrida's notions of writing and différence—the untranslatable formulation of a nonmetaphysical "concept" that does not exclude writing—for almost a generation of students of literature, philosophy, and psychoanalysis.Writing and Difference reveals the unacknowledged program that makes thought itself possible. In analyzing the contradictions inherent in this program, Derrida goes on to develop new ways of thinking, reading, and writing,—new ways based on the most complete and rigorous understanding of the old ways. Scholars and students from all disciplines will find Writing and Difference an excellent introduction to perhaps the most challenging of contemporary French thinkers—challenging because Derrida questions thought as we know it.

    Love is, as everyone knows, a mysterious and all-controlling force, with vast power over our thoughts and life decisions.But is there something a bit worrisome about all this uniformity of opinion? Is this the one subject about which no disagreement will be entertained, about which one truth alone is permissible? Consider that the most powerful organized religions produce the occasional heretic; every ideology has its apostates; even sacred cows find their butchers. Except for love.Hence the necessity for a polemic against it. A polemic is designed to be the prose equivalent of a small explosive device placed under your E-Z-Boy lounger. It won't injure you (well not severely); it's just supposed to shake things up and rattle a few convictions.

     But Drake’s exploits in his earlier years, though less well known, are even more remarkable. Born into a poor, obscure family, he worked his way rapidly up in the maritime world to his first captaincy. Before long, he was the most successful of all English pirates, admired by his countrymen, hated and feared by the Spanish. Queen Elizabeth and her ministers saw the potential in this rough-mannered but enterprising young man, and gave him their blessing for the first British venture into the Pacific Ocean. This success of this voyage, which lasted for three years, exceeded their wildest hopes. Not only did Drake come home with a vast treasure of captured gold, silver and jewels; he became the first man ever to circumnavigate the globe in a single mission, and bring most of his crew home alive and well. Soon after his triumphant return, Elizabeth knighted this newly rich adventurer, and gave her blessing to his acts of pillage. It was a gesture that made war with Spain inevitable. And Drake’s part in the coming war changed the course of world history. SIR FRANCIS DRAKE: THE QUEEN’S PIRATE tells the extraordinary story of Drake’s early years and his journey around the world on his famous ship, the Golden Hind.