But the truth is different: literature and art are pathways of feeling, and our encounter with them is social, inscribing us in a larger community.... Through art we discover that we are not alone.”So writes the esteemed Brown University professor Arnold Weinstein in this brilliant, radical exploration of Western literature. In the tradition of Harold Bloom and Jacques Barzun, Weinstein guides us through great works of art, to reveal how literature constitutes nothing less than a feast for the heart. Our encounter with literature and art can be a unique form of human connection, an entry into the storehouse of feeling.Writing about works by Sophocles, Shakespeare, Dickens, Charlotte Brontë, Munch, Proust, O’Neill, Burroughs, DeLillo, Tony Kushner, Toni Morrison, and others, Weinstein explores how writers and artists give us a vision of what human life is really all about. Reading is an affair of the heart as well as of the mind, deepening our sense of the fundamental forces and emotions that govern our lives, including fear, pain, illness, loss, depression, death, and love.Provocative, beautifully written, essential, A Scream Goes Through the House traces the human cry that echoes in literature through the ages, demonstrating how intense feelings are heard and shared. With intellectual insight and emotional acumen, Weinstein reveals how the scream that resounds through the house of literature, history, the body, and the family shows us who we really are and joins us together in a vast and timeless community.From the Hardcover edition.

    In The Lost Art of Reading, David L. Ulin asks a number of timely questions - why is literature important? What does it offer, especially now? Blending commentary with memoir, Ulin addresses the importance of the simple act of reading in an increasingly digital culture. Reading a book, flipping through hard pages, or shuffling them on screen - it doesn't matter. The key is the act of reading, and it's seriousness and depth. Ulin emphasizes the importance of reflection and pause allowed by stopping to read a book, and the accompanying focus required to let the mind run free in a world that is not one's own. Are we willing to risk our collective interest in contemplation, nuanced thinking, and empathy? Far from preaching to the choir, The Lost Art of Reading is a call to arms, or rather, to pages.

    In this book he discusses the nature and narrative structures of the genre, dealing with horror as a "transmedia" phenomenon. A fan and serious student of the horror genre, Carroll brings to bear his comprehensive knowledge of obscure and forgotten works, as well as of the horror masterpieces. Working from a philosophical perspective, he tries to account for how people can find pleasure in having their wits scared out of them. What, after all, are those "paradoxes of the heart" that make us want to be horrified?

    "The most ordered, ranging and purposeful attempt...toward keeping the study of literature at once intelligent and liberal" (New York Times). Index.

    Deleuze's essay, certainly the most profound study yet produced on the relations between sadism and masochism, seeks to develop and explain Masoch's "peculiar way of 'desexualizing' love while at the same time sexualizing the entire history of humanity." He shows that masochism is something far more subtle and complex than the enjoyment of pain, that masochism has nothing to do with sadism; their worlds do not communicate, just as the genius of those who created them - Masoch and Sade - lie stylistically, philosophically, and politically poles a part. Venus in Furs, the most famous of all of Masoch's novels was written in 1870 and belongs to an unfinished cycle of works that Masoch entitled The Heritage of Cain. The cycle was to treat a series of themes including love, war, and death. The present work is about love. Although the entire constellation of symbols that has come to characterize the masochistic syndrome can be found here - fetishes, whips, disguises, fur-clad women, contracts, humiliations, punishment, and always the volatile presence of a terrible coldness - these do not eclipse the singular power of Masoch's eroticism.

    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.

    I believe this work will be a landmark in future feminist thinking." — Alphonso Lingis"This is a text of rare erudition and intellectual force. It will not only introduce feminists to an enriching set of theoretical perspectives but sets a high critical standard for feminist dialogues on the status of the body." — Judith ButlerVolatile Bodies demonstrates that the sexually specific body is socially constructed: biology or nature is not opposed to or in conflict with culture. Human biology is inherently social and has no pure or natural "origin" outside of culture. Being the raw material of social and cultural organization, it is "incomplete" and thus subject to the endless rewriting and social inscription that constitute all sign systems.Examining the theories of Freud, Lacan, Merleau-Ponty, Foucault, Deleuze, Derrida, etc. on the subject of the body, Elizabeth Grosz concludes that the body they theorize is male. These thinkers are not providing an account of "human" corporeality but of male corporeality. Grosz then turns to corporeal experiences unique to women — menstruation, pregnancy, childbirth, lactation, menopause. Her examination of female experience lays the groundwork for developing theories of sexed corporeality rather than merely rectifying flawed models of male theorists.

    In over 30 essays, written over 20 years, one of the world's great story-tellers meditates on story-telling. Warm, funny, generous, entertaining, and above all, deeply considered, they offer thoughts on a wide variety of topic, including the origin and composition of Philip's own stories, the craft of writing and the story-tellers who have meant the most to him. The art of story-telling is everywhere present in the essays themselves, in the instantly engaging tone, the vivid imagery and the striking phrases, the resonant anecdotes, the humour and learnedness. Together, they are greater than the sum of their parts.

    It concludes with a moving meditation on a modern world robbed of imagination--a world without religion, without art--and on the difficulties of faith in a disbelieving age. In between are previously uncollected stories and poems, a pageant of scenes from seventeenth-century Massachusetts, five late "golf dreams," and several of Updike's commentaries on his own work. At the heart of the book are his matchless reviews--of John Cheever, Ann Patchett, Toni Morrison, William Maxwell, John le Carré, and essays on Aimee Semple McPherson, Max Factor, and Albert Einstein, among others. Also included are two decades of art criticism--on Chardin, El Greco, Blake, Turner, Van Gogh, Max Ernest, and more.Updike's criticism is gossip of the highest order, delivered in an intimate and generous voice.

    Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, "The Black Atlantic" also complicates and enriches our understanding of modernism.Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the "double consciousness" of W. E. B. Du Bois to the "double vision" of Richard Wright to the compelling voice of Toni Morrison.In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic.

    Using a wealth of examples, from ancient myths and folk tales via the plays and novels of great literature to the popular movies and TV soap operas of today, it shows that there are seven archetypal themes which recur throughout every kind of storytelling. But this is only the prelude to an investigation into how and why we are 'programmed' to imagine stories in these ways, and how they relate to the inmost patterns of human psychology. Drawing on a vast array of examples, from Proust to detective stories, from the Marquis de Sade to E.T., Christopher Booker then leads us through the extraordinary changes in the nature of storytelling over the past 200 years, and why so many stories have 'lost the plot' by losing touch with their underlying archetypal purpose. Booker analyses why evolution has given us the need to tell stories and illustrates how storytelling has provided a uniquely revealing mirror to mankind's psychological development over the past 5000 years.This seminal book opens up in an entirely new way our understanding of the real purpose storytelling plays in our lives, and will be a talking point for years to come.

    How do we recognize them as members of our world? We are related to them as transient participants in common publics. Indeed, most of us would find it nearly impossible to imagine a social world without publics. In the eight essays in this book, Michael Warner addresses the question: What is a public? According to Warner, the idea of a public is one of the central fictions of modern life. Publics have powerful implications for how our social world takes shape, and much of modern life involves struggles over the nature of publics and their interrelations. The idea of a public contains ambiguities, even contradictions. As it is extended to new contexts, politics, and media, its meaning changes in ways that can be difficult to uncover. Combining historical analysis, theoretical reflection, and extensive case studies, Warner shows how the idea of a public can reframe our understanding of contemporary literary works and politics and of our social world in general. In particular, he applies the idea of a public to the junction of two intellectual traditions: public-sphere theory and queer theory.

    She values postmodernism's insights while warning that the fashionable infatuation with "discourse" about "difference" is dangerously detachable from the struggle we must all wage against racism, sexism, and cultural imperialism.

    In this book, he undertakes a profound reexamination of some of criticism's most basic assumptions. He penetrates to the core of the modern debate about interpretation, explodes numerous misleading formulations, and offers a stunning proposal for a new way of thinking about the way we read.Fish begins by examining the relation between a reader and a text, arguing against the formalist belief that the text alone is the basic, knowable, neutral, and unchanging component of literary experience. But in arguing for the right of the reader to interpret and in effect create the literary work, he skillfully avoids the old trap of subjectivity. To claim that each reader essentially participates in the making of a poem or novel is not, he shows, an invitation to unchecked subjectivity and to the endless proliferation of competing interpretations. For each reader approaches a literary work not as an isolated individual but as part of a community of readers. 'Indeed," he writes, "it is interpretive communities, rather than either the text or reader, that produce meanings."The book is developmental, not static. Fish at all times reveals the evolutionary aspect of his work--the manner in which he has assumed new positions, altered them, and then moved on. Previously published essays are introduced by headnotes which relate them to the central notion of interpretive communities as it emerges in the final chapters. In the course of refining his theory, Fish includes rather than excludes the thinking of other critics and shows how often they agree with him, even when he and they may appear to be most dramatically at odds. Engaging, lucid, provocative, this book will immediately find its place among the seminal works of modern literary criticism.

    Describing the silliness and feminine fatuity of many popular books by lady novelists, George Eliot perfectly skewers the formulaic yet bestselling works that dominated her time, with their loveably flawed heroines.Essay first published for Westminster Review in 1856.