As Lucile explores these two versions of love, she vacillates in confusion, but in the end she must choose, and her heart’s instinct is surprising and poignant. Originally published under the title La Chamade, this new translation by Douglas Hofstadter returns a forgotten classic to English.In Translator, Trader, Douglas Hofstadter reflects on his personal act of devotion in rewriting Françoise Sagan’s novel La Chamade in English, and on the paradoxes that constantly plague any literary translator on all scales, ranging from the humblest of commas to entire chapters. Flatly rejecting the common wisdom that translators are inevitably traitors, Hofstadter proposes instead that translators are traders, and that translation, like musical performance, deserves high respect as a creative act. In his view, literary translation is the art of making subtle trades in which one sometimes loses and sometimes gains, often both losing and gaining at the same time. This view implies that there is no reason a translation cannot be as good as the original work, and that the result inevitably bears the stamp of the translator, much as a musical performance inevitably bears the stamp of its artists. Both a companion to the beloved Sagan novel and a singular meditation on translation, Translator, Trader is a witty and intimate exploration of words, ideas, communication, creation, and faithfulness.

    “It is guilty and should admit itself so.” The word, the flesh, and the devil are explored by this extraordinary intellect in the work of eight outstanding authors: Emily Bronte, Baudelaire, Blake, Michelet, Kafka, Proust, Genet and De Sade.Born in France in 1897, Georges Bataille was a radical philosopher, novelist, and critic whose writings continue to exert a vital influence on today's literature and thought.

    —New York Times Book ReviewNo writer I know of comes close to even trying to articulate the weird magic of poetry as Ruefle does. She acknowledges and celebrates in the odd mystery and mysticism of the act—the fact that poetry must both guard and reveal, hint at and pull back... Also, and maybe most crucially, Ruefle’s work is never once stuffy or overdone: she writes this stuff with a level of seriousness-as-play that’s vital and welcome, that doesn’t make writing poetry sound anything but wild, strange, life-enlargening fun. -The Kenyon ReviewProfound, unpredictable, charming, and outright funny...These informal talks have far more staying power and verve than most of their kind. Readers may come away dazzled, as well as amused... —Publishers WeeklyThis is a book not just for poets but for anyone interested in the human heart, the inner-life, the breath exhaling a completion of an idea that will make you feel changed in some way. This is a desert island book. —Matthew DickmanThe accomplished poet is humorous and self-deprecating in this collection of illuminating essays on poetry, aesthetics and literature... —San Francisco ExaminerOver the course of fifteen years, Mary Ruefle delivered a lecture every six months to a group of poetry graduate students. Collected here for the first time, these lectures include "Poetry and the Moon," "Someone Reading a Book Is a Sign of Order in the World," and "Lectures I Will Never Give." Intellectually virtuosic, instructive, and experiential, Madness, Rack, and Honey resists definition, demanding instead an utter—and utterly pleasurable—immersion. Finalist for the 2012 National Book Critics Circle Award.Mary Ruefle has published more than a dozen books of poetry, prose, and erasures. She lives in Vermont.

    The astounding poetry in the Book of Job is restored to its powerful ancient meanings and rhythms. The account of creation in its Voice from the Whirlwind is beautiful and incendiary—an unforgettable challenge to the place of man in the universe. The serene fatalism that construes life as ephemeral and without purpose suffuses Ecclesiastes with a quiet beauty. The pithy maxims of Proverbs impart a worldly wisdom that is still sound and satirically shrewd.Each of these books conveys and undermines the universal wisdom that the righteous thrive and the wicked suffer in a rational moral order; together they are essential to the ancient canon that is the Hebrew Bible. In Alter’s translation they regain the energy and force of the original, enhancing their ongoing relevance to the lives of modern readers.

    It shows how the deaths of two comrades compelled Tolkien to pursue the dream they had shared, and argues that Tolkien transformed the cataclysm of his generation while many of his contemporaries surrendered to disillusionment. The fruit of five years of meticulous research, this is the first substantially new biography of Tolkien since 1977, distilled from his personal wartime papers and a multitude of other sources.

    But for Mary Midgley it can never be the whole story, as it cannot truly explain what it means to be human.In this typically crusading work, universally acclaimed as a classic on first publication, she powerfully asserts her corrective view that without poetry (or literature, or music, or history, or even theology) we cannot hope to understand our humanity. In this remarkable book, the reader is struck by both the simplicity and power of her argument and the sheer pleasure of reading one of our most accessible philosophers.

    But she has, and here is the record of that change in the decade since the publication of her last nonfiction collection, The Language of the Night. And what a mind — strong, supple, disciplined, playful, ranging over the whole field of its concerns, from modern literature to menopause, from utopian thought to rodeos, with an eloquence, wit, and precision that makes for exhilarating reading.

    H. Auden assembled, edited, and arranged the best of his prose writing, including the famous lectures he delivered as Oxford Professor of Poetry. The result is less a formal collection of essays than an extended and linked series of observations—on poetry, art, and the observation of life in general.The Dyer's Hand is a surprisingly personal, intimate view of the author's mind, whose central focus is poetry—Shakespearean poetry in particular—but whose province is the author's whole experience of the twentieth century.

    McCarthy examines how the work undermines traditional concepts of fiction and explores parallels and contrasts between Camus's work and that of Jean-Paul Sartre. Providing students with a useful companion to The Stranger, this second edition features a revised guide to further reading and a new chapter on Camus and the Algerian War. First Edition Hb (1988): 0-521-32958-2 First Edition Pb (1988): 0-521-33851-4

    It's even bemoaned by poets: "I, too, dislike it," wrote Marianne Moore. "Many more people agree they hate poetry," Ben Lerner writes, "than can agree what poetry is. I, too, dislike it and have largely organized my life around it and do not experience that as a contradiction because poetry and the hatred of poetry are inextricable in ways it is my purpose to explore."In this inventive and lucid essay, Lerner takes the hatred of poetry as the starting point of his defense of the art. He examines poetry's greatest haters (beginning with Plato's famous claim that an ideal city had no place for poets, who would only corrupt and mislead the young) and both its greatest and worst practitioners, providing inspired close readings of Keats, Dickinson, McGonagall, Whitman, and others. Throughout, he attempts to explain the noble failure at the heart of every truly great and truly horrible poem: the impulse to launch the experience of an individual into a timeless communal existence. In The Hatred of Poetry, Lerner has crafted an entertaining, personal, and entirely original examination of a vocation no less essential for being impossible.

    368 pp. 15,000 print.

    This exuberant manifesto includes lives of the writers, on-the-scene testimony, seminal underground articles never before collected, photographs, cartoons, drawings, interviews, and, above all, the writings. Beat, Punk, Noir, Prison, Porn, Cyber, Queer, Anarchist, Blue Collar, Pulp, Sci-Fi, Utopian, Mobster, Political—all are represented. The Bible includes fiction, essays, letters, memoirs, journalism, lyrics, diaries, manifestoes, and selections from seminal film scripts, including Easy Rider, Apocalypse Now, and Taxi Driver. The editors have brought together an extravagant, eclectic, searing, and unforgettable body of work, showcasing Hustlers, Mavericks, Contrarians, Rockers, Barbarians, Gangsters, Hedonists, Provocateurs, Hipsters, and Revolutionaries—all in one raucous cauldron of rebellion and otherness. This prose companion to the best-selling award-winning Outlaw Bible of American Poetry features selections from Hunter S. Thompson, Exene Cervenka, Patti Smith, Dennis Cooper, Malcolm X, Sonny Barger, Maggie Estep, Lenny Bruce, Henry Miller, R. Crumb, Philip K. Dick, Iceberg Slim, Gil Scott-Heron, Kathy Acker, Jim Carroll, Charles Mingus, Norman Mailer, and many others.

    Poet Laureate’s Pulitzer Prize and National Book Award-winning poetry collection, Time and Materials, as well as his earlier book of essays, the NBCC Award-winner Twentieth Century Pleasures. Haas brilliantly discourses on many of his favorite topics—on writers ranging from Jack London to Wallace Stevens to Allen Ginsberg to Cormac McCarthy; on California; and on the art of photography in several memorable pieces—in What Light Can Do, a remarkable literary treasure that might best be described as “luminous.”

    Ricardo Reis says: "Alberto Caeiro da Silva was born in Lisbon on April 16, 1889, and died of tuberculosis in the same city on (. . .), 1915. He spent nearly all his life in a village in Ribatejo, and only returned to the city of his birth in his final months. In Ribatejo he wrote nearly all his poems . . ." Fernando Pessoa was educated in English in Durban, as the stepson of a Portuguese diplomat, and was completely bilingual. During his lifetime he was to publish only one collection of his poems in Portuguese, although many appeared in literary journals, under a number of alter egos, or heteronyms, chief amongst them Alberto Caeiro, Alvaro de Campos and Ricardo Reis. At his death in 1935, Pessoa left more than 20,000 manuscripts - poetry and prose - in a large trunk, the contents of which are still being transcribed and deciphered to this day. He is the greatest modern poet in the Portuguese language, but always considered himself a poet in the English tradition."

    It is an ache for the homecoming. The Greeks called it nostalgia.  Post-modern man, homeless almost by definition, cannot understand nostalgia. If he is a progressive, dreaming of a utopia to come, he dismisses it contemptuously, eager to bury a past he despises. If he is a reactionary, he sentimentalizes it, dreaming of a lost golden age. In this profound reflection, Anthony Esolen explores the true meaning of nostalgia and its place in the human heart. Drawing on the great works of Western literature from the Odyssey to Flannery O'Connor, he traces the development of this fundamental longing from the pagan's desire for his earthly home, which most famously inspired Odysseys' heroic return to Ithaca, to its transformation under Christianity. The doctrine of the fall of man forestalls sentimental traditionalism by insisting that there has been no Eden since Eden. And the revelation of heaven as our true and final home, directing man's longing to the next world, paradoxically strengthens and ennobles the pilgrim's devotion to his home in this world. In our own day, Christian nostalgia stands in frank opposition to the secular usurpation of this longing. Looking for a city that does not exist, the progressive treats original sin, which afflicts everyone, as mere political error, which afflicts only his opponents. To him, history is a long tale of misery with nothing to teach us. Despising his fathers, he lives in a world without piety. Only the future, which no one can know, is real to him. It is an idol that justifies all manner of evil and folly. Nostalgia rightly understood is not an invitation to repeat the sins of the past or to repudiate what experience and reflection have taught us, but to hear the call of sanity and sweetness again. Perhaps we will shake our heads as if awaking from a bad and feverish dream and, coming to ourselves, resolve, like the Prodigal, to "arise and go to my father's house."