Zadie Smith brings to her essays all of the curiosity, intellectual rigor, and sharp humor that have attracted so many readers to her fiction, and the result is a collection that is nothing short of extraordinary. Split into four sections—"Reading," "Being," "Seeing," and "Feeling"—Changing My Mind invites readers to witness the world from Zadie Smith's unique vantage. Smith casts her acute eye over material both personal and cultural, with wonderfully engaging essays-some published here for the first time-on diverse topics including literature, movies, going to the Oscars, British comedy, family, feminism, Obama, Katharine Hepburn, and Anna Magnani. In her investigations Smith also reveals much of herself. Her literary criticism shares the wealth of her experiences as a reader and exposes the tremendous influence diverse writers—E. M. Forster, Zora Neale Hurston, George Eliot, and others—have had on her writing life and her self-understanding. Smith also speaks directly to writers as a craftsman, offering precious practical lessons on process. Here and throughout, readers will learn of the wide-ranging experiences—in novels, travel, philosophy, politics, and beyond—that have nourished Smith's rich life of the mind. Her probing analysis offers tremendous food for thought, encouraging readers to attend to the slippery questions of identity, art, love, and vocation that so often go neglected. Changing My Mind announces Zadie Smith as one of our most important contemporary essayists, a writer with the rare ability to turn the world on its side with both fact and fiction. Changing My Mind is a gift to readers, writers, and all who want to look at life more expansively.

    Eliot's critical writings. Tracing the rise of literary self-consciousness from the Elizabethan period to his own day, Eliot does not simply examine the relation of criticism to poetry, but invites us to "start with the supposition that we do not know what poetry is, or what it does or ought to do, or of what use it is; and try to find out, in examining the relation of poetry to criticism, what the use of both of them is." Eliot begins with the appearance of poetry criticism in the age of Dryden, when poetry became the province of an intellectual aristocracy rather than part of the mind and popular tradition of a whole people. Wordsworth and Coleridge, in their attempt to revolutionize the language of poetry at the end of the eighteenth century, made exaggerated claims for poetry and the poet, culminating in Shelley's assertion that "poets are the unacknowledged legislators of mankind." And, in the doubt and decaying moral definitions of the nineteenth century, Arnold transformed poetry into a surrogate for religion. By studying poetry and criticism in the context of its time, Eliot suggests that we can learn what is permanent about the nature of poetry, and makes a powerful case for both its autonomy and its pluralism in this century.

    Beginning with: "It was Sappho who first called eros 'bittersweet.' No one who has been in love disputes her. What does the word mean?", Carson examines her subject from numerous points of view and styles, transcending the constraints of the scholarly exercise for an evocative and lyrical meditation in the tradition of William Carlos William's Spring and All and William H. Gass's On Being Blue.

    Although he was throughout his life interested in the philosophy of history and in various theoretical formulations, he concerned himself with these mainly in private reading and private discussion. Why then did he write this essay? He had read the works of Louis Althusser and found very little in them to affect his work. When Althusser appeared on the scene he made little impact on practising historians. For some reason however, he suddenly became a major force among graduate students and some young historians and literary scholars. Most historians would have been prepared to wait for the new influence to demonstrate its validity in the production of innovative work in history; not only did this not happen, but Althusser's followers - even some of the historians among them - began to declare that history was a non-discipline and that its study was of no value. It was the influence that Althusser's writings were having on scholarship that made Edward take on the uncongenial task of putting the case for history against his closed system.'The result is a major critique of Althusserian Marxism, or 'theoretical practice', entering closely into questions of epistemology and of the theory and practice of the historian. Around this detailed polemic, Thompson develops a constructive view of an alternative, socialist tradition, empirical and self-critical in method, and fully open to the creative practice evidenced by history - a tradition sharply opposed to much that now passes as 'Marxism'. In converging shafts of close analysis and Swiftian irony, the author defoliates Althusser's arcane, rationalist rhetoric and reinstates 'historicism', 'empiricism', 'moralism' and 'socialist humanism' in a different Marxist inheritance.The title of this essay echoes The Poverty of Philosophy, Marx's annihiliating attack on Proudhon, which, like Engels' Anti-Duhring, is a work read long after its subject has been consigned to oblivion.

    She doesn’t talk about high finance or managing money; instead, she goes far deeper to explore debt as an ancient and central motif in religion, literature, and the structure of human societies. By looking at how debt has informed our thinking from preliterate times to the present day, from the stories we tell of revenge and sin to the way we order social relationships, Atwood argues that the idea of what we owe may well be built into the human imagination as one of its most dynamic metaphors. Her final lecture addresses the notion of a debt to nature and the need to find new ways of interacting with the natural world before it is too late.

    It has its origins in a mode of self-examination and even self-obsession - 'it is many years now that I have had only myself as object of my thoughts', writes Montaigne in his essay 'Of Practice' - but it is just as accurately defined by its vagrant and curious scope, its capacity to suborn any and every object to its elegant remit. It may not in fact be 'well made' at all, but a thing of fragments and unfinished apercus, or an omnium-gatherum like Robert Burton's capacious but recognizably essayistic Anatomy of Melancholy. The essay may not even be written, but instead a photo essay, film essay, radio essay or some hybrid of these and the literary archetype. It may belong to a self-conscious genre and have been written by an essayist who self-declares as such; or it might be conjured from a milieu where the labels 'essay' and 'essayist' would make no sense at all. The essay, in short, is a varied and various artefact. Its occasion might be scholarly - there are academic essays, though they tend to be essays to the extent that they wish to stop being academic - or it may be journalistic, institutional or 'creative'. The essay can be tethered to a specific (perhaps polemical) context or written with an ambition to timeless or universal import. Whatever its motivation or avowed theme, the essay possesses a style and a voice. Generic, structural and contextual definitions will vary, but the essay is at least recognizable by its having a certain texture - the essay alters or interferes to some degree with the language of non-fiction. Essayism is a personal, critical and polemical book about the genre, its history and its contemporary possibilities, itself an example of what it describes: an essay that is curious and digressive and at the same time held together

    The marketplace now operates through every hour of the clock, pushing us into constant activity and eroding forms of community and political expression, damaging the fabric of everyday life.Jonathan Crary examines how this interminable non-time blurs any separation between an intensified, ubiquitous consumerism and emerging strategies of control and surveillance. He describes the ongoing management of individual attentiveness and the impairment of perception within the compulsory routines of contemporary technological culture. At the same time, he shows that human sleep, as a restorative withdrawal that is intrinsically incompatible with 24/7 capitalism, points to other more formidable and collective refusals of world-destroying patterns of growth and accumulation.

    This new and expanded third edition continues to offer students and readers the best one-volume introduction to the field.The bewildering variety of approaches, theorists and technical language is lucidly and expertly unraveled. Unlike many books which assume certain positions about the critics and the theories they represent, Peter Barry allows readers to develop their own ideas once first principles and concepts have been grasped.

    Showalter is one of the few scholars who can make her readers rush to their bookshelves to refute her point, or simply to experience again Jane Eyre, The Mill on the Floss, or the bitterly illuminating stories of Katherine Mansfield. Her chief innovation is to place the works of famous women writers beside those of the minor or forgotten, building a continuity of influence and inspiration as well as a more complete picture of the social conditions in which women's books have been produced. She has added a new introduction recounting, with justifiable pleasure, how daring and controversial her study seemed when it first appeared in 1977 (and how many enemies it made her). In an afterword, she touches on more recent developments in the women's novel in Britain, including the influence of the dazzling Angela Carter. --Regina Marler

    

    Bachelard takes us on a journey, from cellar to attic, to show how our perceptions of houses and other shelters shape our thoughts, memories, and dreams."A magical book. . . . The Poetics of Space is a prism through which all worlds from literary creation to housework to aesthetics to carpentry take on enhanced-and enchanted-significances. Every reader of it will never see ordinary spaces in ordinary ways. Instead the reader will see with the soul of the eye, the glint of Gaston Bachelard." -from the new foreword by John R. Stilgoe

    The book comprises a string of dramatic and evocative locales, each embodying specific artistic tendencies and together spanning the modern era--from Dresden in 1764 to New York in 1941. Along the way, we view the Belvedere Torso with Winckelmann, accompany Hegel to the museum and Mallarme to the Folies-Bergere, attend a lecture by Emerson, and visit exhibitions in Paris and New York, factories in Berlin, and film sets in Moscow and Hollywood. Ranciere uses these sites and events--some famous, others forgotten--to ask what becomes art and what comes of it. He shows how a regime of artistic perception and interpretation was constituted and transformed by erasing the distinctions between the different arts along with the borders separating them from ordinary experience.This incisive study provides a history of artistic modernity far removed from conventional understandings of modernism.

    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.

    Forster's Aspects of the Novel is an innovative and effusive treatise on a literary form that, at the time of publication, had only recently begun to enjoy serious academic consideration. This Penguin Classics edition is edited with an introduction by Oliver Stallybrass, and features a new preface by Frank Kermode.First given as a series of lectures at Cambridge University, Aspects of the Novel is Forster's analysis of this great literary form. Here he rejects the 'pseudoscholarship' of historical criticism - 'that great demon of chronology' - that considers writers in terms of the period in which they wrote and instead asks us to imagine the great novelists working together in a single room. He discusses aspects of people, plot, fantasy and rhythm, making illuminating comparisons between novelists such as Proust and James, Dickens and Thackeray, Eliot and Dostoyevsky - the features shared by their books and the ways in which they differ. Written in a wonderfully engaging and conversational manner, this penetrating work of criticism is full of Forster's habitual irreverence, wit and wisdom.In his new introduction, Frank Kermode discusses the ways in which Forster's perspective as a novelist inspired his lectures. This edition also includes the original introduction by Oliver Stallybrass, a chronology, further reading and appendices.E. M. Forster (1879-1970) was a noted English author and critic and a member of the Bloomsbury group. His first novel, Where Angels Fear To Tread appeared in 1905. The Longest Journey appeared in 1907, followed by A Room With A View (1908), based partly on the material from extended holidays in Italy with his mother. Howards End (1910) was a story that centered on an English country house and dealt with the clash between two families, one interested in art and literature, the other only in business. Maurice was revised several times during his life, and finally published posthumously in 1971.If you enjoyed Aspects of the Novel, you might like Forster's A Room with a View, also available in Penguin Classics.

    In this book Eugene Thacker suggests that we look to the genre of horror as offering a way of thinking about the unthinkable world. To confront this idea is to confront the limit of our ability to understand the world in which we live – a central motif of the horror genre.In the Dust of This Planet explores these relationships between philosophy and horror. In Thacker’s hands, philosophy is not academic logic-chopping; instead, it is the thought of the limit of all thought, especially as it dovetails into occultism, demonology, and mysticism. Likewise, Thacker takes horror to mean something beyond the focus on gore and scare tactics, but as the under-appreciated genre of supernatural horror in fiction, film, comics, and music. This relationship between philosophy and horror does not mean the philosophy of horror, if anything, it means the reverse, the horror of philosophy: those moments when philosophical thinking enigmatically confronts the horizon of its own existence. For Thacker, the genre of supernatural horror is the key site in which this paradoxical thought of the unthinkable takes place.