Analyzing cultural practices such as anthropology, travel writing, collecting, and museum displays of tribal art, James Clifford shows authoritative accounts of other ways of life to be contingent fictions, now actively contested in post-colonial contexts. His critique raises questions of global significance: Who has the authority to speak for any group's identity and authenticity? What are the essential elements and boundaries of a culture? How do self and "the other" clash in the encounters of ethnography, travel, and modern interethnic relations?In chapters devoted to the history of anthropology, Clifford discusses the work of Malinowski, Mead, Griaule, L�vi-Strauss, Turner, Geertz, and other influential scholars. He also explores the affinity of ethnography with avant-garde art and writing, recovering a subversive, self-reflexive cultural criticism. The surrealists' encounters with Paris or New York, the work of Georges Bataille and Michel Leiris in the Coll�ge de Sociologie, and the hybrid constructions of recent tribal artists offer provocative ethnographic examples that challenge familiar notions of difference and identity. In an emerging global modernity, the exotic is unexpectedly nearby, the familiar strangely distanced.

    Fortunately, one unabashed fan wants passionately to give Melville's masterpiece the broad contemporary audience it deserves. In his National Book Award-winning bestseller, In the Heart of the Sea, Nathaniel Philbrick captivatingly unpacked the story of the wreck of the whaleship Essex, the real-life incident that inspired Melville to write Moby-Dick. Now, he sets his sights on the fiction itself, offering a cabin master's tour of a spellbinding novel rich with adventure and history. Philbrick skillfully navigates Melville's world and illuminates the book's humor and unforgettable characters—finding the thread that binds Ishmael and Ahab to our own time and, indeed, to all times. A perfect match between author and subject, Why Read Moby-Dick? gives us a renewed appreciation of both Melville and the proud seaman's town of Nantucket that Philbrick himself calls home. Like Alain de Botton's How Proust Can Change Your Life, this remarkable little book will start conversations, inspire arguments, and, best of all, bring a new wave of readers to a classic tale waiting to be discovered anew.

    From the ghost stories of the Gothic to the zombies and vampires of twenty-first-century popular literature, from Mrs Radcliffe to Ms Rowling, the fantastic has been popular with readers. Since Tolkien and his many imitators, however, it has become a major publishing phenomenon. In this volume, critics and authors of fantasy look at its history since the Enlightenment, introduce readers to some of the different codes for the reading and understanding of fantasy, and examine some of the many varieties and subgenres of fantasy; from magical realism at the more literary end of the genre, to paranormal romance at the more popular end. The book is edited by the same pair who produced The Cambridge Companion to Science Fiction (winner of a Hugo Award in 2005).

    In the essay, originally published in Spanish in 1925, Ortega grappled philosophically with the newness of nonrepresentational art and sought to make it more understandable to a public confused by it. Many embraced the essay as a manifesto extolling the virtues of vanguard artists and promoting their efforts to abandon the realism and the romanticism of the nineteenth century.The dehumanization of the title, which was meant descriptively rather than pejoratively, referred most literally to the absence of human forms in nonrepresentational art, but also to its insistent unpopularity, its indifference to the past, and its iconoclasm. Ortega championed what he saw as a new cultural politics with the goal of a total transformation of society.Ortega was an immensely gifted writer in the best belletristic tradition. His work has been compared to an iceberg because it hides the critical mass of its erudition beneath the surface, and because it is deceptive, appearing to be more spontaneous and informal than it really is.Princeton published the first English translation of the essay paired with another entitled Notes on the Novel. Three essays were later added to make an expanded edition, published in 1968, under the title The Dehumanization of Art and Other Essays on Art, Culture and Literature .

    R. R. Tolkien is perhaps best known for The Hobbit and The Lord of the Rings, but it is in The Silmarillion that the true depth of Tolkien's Middle-earth can be understood. The Silmarillion was written before, during, and after Tolkien wrote The Hobbit and The Lord of the Rings. A collection of stories, it provides information alluded to in Tolkien's better known works and, in doing so, turns The Lord of the Rings into much more than a sequel to The Hobbit, making it instead a continuation of the mythology of Middle-earth. Verlyn Flieger's expanded and updated edition of Splintered Light, a classic study of Tolkien's fiction first published in 1983, examines The Silmarillion and The Lord of the Rings in light of Owen Barfield's linguistic theory of the fragmentation of meaning. Flieger demonstrates Tolkien's use of Barfield's concept throughout the fiction, showing how his central image of primary light splintered and refracted acts as a metaphor for the languages, peoples, and history of Middle-earth.

    Bradley put Shakespeare on the map for generations of readers and students for whom the plays might not otherwise have become 'real' at all" writes John Bayley in his foreword to this edition of Shakespearean Tragedy: Lectures on Hamlet, Othello, King Lear and Macbeth.Approaching the tragedies as drama, wondering about their characters as he might have wondered about people in novels or in life, Bradley is one of the most liberating in the line of distinguished Shakespeare critics. His acute yet undogmatic and almost conversational critical method has—despite fluctuations in fashion—remained enduringly popular and influential. For, as John Bayley observes, these lectures give us a true and exhilarating sense of "the tragedies joining up with life, with all our lives; leading us into a perspective of possibilities that stretch forward and back in time, and in our total awareness of things."

    Burke contributes an introductory and summarizing remark, "What is involved, when we say what people are doing and why they are doing it? An answer to that question is the subject of this book. The book is concerned with the basic forms of through which, in accordance with the nature of the world as all men necessarily experience it, are exemplified in the attributing of motives. These forms of though can be embodied profoundly or trivially, truthfully or falsely. They are equally present in systematically elaborated or metaphysical structures, in legal judgments, in poetry and fiction, in political and scientific works, in news and in bits of gossip offered at random."