Geographically and culturally boundless, with contributions from Great Britain, Ireland, America, Canada, Australia, India, the Caribbean, and Southern Africa; influenced by great novelists working in other languages; and encompassing a range of genres, the story of the novel in English unfolds like a richly varied landscape that invites exploration rather than a linear journey. In The Novel: A Biography, "Michael Schmidt does full justice to its complexity.Like his hero Ford Madox Ford in The March of Literature," Schmidt chooses as his traveling companions not critics or theorists but "artist practitioners," men and women who feel "hot love" for the books they admire, and fulminate against those they dislike. It is their insights Schmidt cares about. Quoting from the letters, diaries, reviews, and essays of novelists and drawing on their biographies, Schmidt invites us into the creative dialogues between authors and between books, and suggests how these dialogues have shaped the development of the novel in English.Schmidt believes there is something fundamentally subversive about art: he portrays the novel as a liberalizing force and a revolutionary stimulus. But whatever purpose the novel serves in a given era, a work endures not because of its subject, themes, political stance, or social aims but because of its language, its sheer invention, and its resistance to cliche--some irreducible quality that keeps readers coming back to its pages."

    S. Eliot, E. M. Forster and D. H. Lawrence during 1922, the birth year of modernismThe World Broke in Two tells the fascinating story of the intellectual journey four legendary writers, Virginia Woolf, T. S. Eliot, E. M. Forster, and D. H. Lawrence, make over the course of one pivotal year. As 1922 begins, all four writers are literally at a loss for words, confronting an uncertain creative future despite success in the past. The literary ground is shifting beneath their feet, as Ulysses is published and Proust’s Remembrance of Things Past is translated into English. Yet, dismal as they felt in January, by the end of the year Woolf has started Mrs. Dalloway, Forster has returned to the pages that would become Passage to India, Lawrence has begun Kangaroo, and Eliot has finished The Waste Land.As Willa Cather put it, The world broke in two in 1922 or thereabouts, and what these writers were struggling with that year was in fact the invention of modernism. Based on original research in libraries and archives, The World Broke in Two captures both the literary breakthroughs and the intense personal dramas of these beloved writers as they strive for greatness.

    Calling poets away from civilization, back towards the wilderness, Lasky brazenly urges artists away from conceptual programs, resurrecting imagination and faith-in-the-uncertain as saviors from mediocrity.

    Lynskey delves into how Orwell's harrowing Spanish Civil War experiences shaped his concern with political disinformation by exposing him to the deceptiveness of people he'd once regarded as allies against fascism: the Soviets and their Western apologists.

    Today, porn is everywhere, but where is it art? 25,000 Years of Erotic Freedom surveys the history of pornography and argues that the success and vibrancy of a society relates to its permissiveness in sexual matters.This history of erotic art brings together some of the most provocative illustrations ever published, showcasing the evolution of pornography over diverse cultures from prehistoric to modern times. Beginning with the Venus of Willendorf, created between 24,000-22,000 bce, and book-ended by contemporary photography, it also contains a timeline covering major erotic works in several cultures. 25,000 Years of Erotic Freedom ably captures the ancient and insuppressible creative drive of the sexual spirit, making this book a treatise on erotic art.

    He drove a rental car from New York to Rhode Island to Georgia to Mississippi to Iowa to Minneapolis to Fargo to Seattle, and he chased death and rock ‘n’ roll all the way. Within the span of twenty-one days, Chuck had three relationships end—one by choice, one by chance, and one by exhaustion. He snorted cocaine in a graveyard. He walked a half-mile through a bean field. A man in Dickinson, North Dakota, explained to him why we have fewer windmills than we used to. He listened to the KISS solo albums and the Rod Stewart box set. At one point, poisonous snakes became involved. The road is hard. From the Chelsea Hotel to the swampland where Lynyrd Skynyrd’s plane went down to the site where Kurt Cobain blew his head off, Chuck explored every brand of rock star demise. He wanted to know why the greatest career move any musician can make is to stop breathing...and what this means for the rest of us.

    In a series of lectures, Czapski described the arc and import of Proust’s masterpiece, sketched major and minor characters in striking detail, and movingly evoked the work’s originality, depth, and beauty. Eric Karpeles has translated this brilliant and ­altogether unparalleled feat of the critical imagination into English for the first time, and in a thoughtful introduction he brings out how, in reckoning with Proust’s great meditation on memory, Czapski helped his fellow officers to remember that there was a world apart from the world of the camp. Proust had staked the art of the novelist against the losses of a lifetime and the imminence of death. Recalling that triumphant wager, unfolding, like Sheherazade, the intricacies of Proust’s world night after night, Czapski showed to men at the end of their tether that the past remained present and there was a future in which to hope.Includes an 8-page color insert of Czapski’s lecture notes.

    His writings had a potency that was irresistible to the intellectual scene that swept post-war Europe, and have left a vital inheritance to contemporary thought. The central tenet of the Existentialist movement which he helped to found, whereby God is replaced by an ethical self, proved hugely attractive to a generation that had seen the horrors of Nazism, and provoked a revolution in post-war thought and literature. In What is Literature? Sartre the novelist and Sartre the philosopher combine to address the phenomenon of literature, exploring why we read, and why we write.

    Here, he contributes a new epilogue to his collection of classic lectures on the relationship of fiction to age-old concepts of apocalyptic chaos and crisis. Prompted by the approach of the millennium, he revisits the book which brings his highly concentrated insights to bear on some of the most unyielding philosophical and aesthetic enigmas. Examining the works of writers from Plato to William Burrows, Kermode shows how they have persistently imposed their "fictions" upon the face of eternity and how these have reflected the apocalyptic spirit. Kermode then discusses literature at a time when new fictive explanations, as used by Spenser and Shakespeare, were being devised to fit a world of uncertain beginning and end. He goes on to deal perceptively with modern literaturewith "traditionalists" such as Yeats, Eliot, and Joyce, as well as contemporary "schismatics," the French "new novelists," and such seminal figures as Jean-Paul Sartre and Samuel Beckett. Whether weighing the difference between modern and earlier modes of apocalyptic thought, considering the degeneration of fiction into myth, or commenting on the vogue of the Absurd, Kermode is distinctly lucid, persuasive, witty, and prodigal of ideas.

    Drawing on the stories and novels of writers from around the globe—Borges, Bierce, Céline, Cortázar, Faulkner, Kafka, Robbe-Grillet—he lays bare the inner workings of fiction, all the while urging young novelists not to lose touch with the elemental urge to create. Conversational, eloquent, and effortlessly erudite, this little book is destined to be read and re-read by young writers, old writers, would-be writers, and all those with a stake in the world of letters.

    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

    Arendt also reexamines the relationship between war, politics, violence, and power. “Incisive, deeply probing, written with clarity and grace, it provides an ideal framework for understanding the turbulence of our times.”The Nation

    A woman's journey ended at the altar. Professor Heilbrun notes that the diversity of women's lives now makes it possible for women to dare to choose their own scripts.

    Offering bold new ways of conceiving the present, Lauren Berlant describes the cruel optimism that has prevailed since the 1980s, as the social-democratic promise of the postwar period in the United States and Europe has retracted. People have remained attached to unachievable fantasies of the good life—with its promises of upward mobility, job security, political and social equality, and durable intimacy—despite evidence that liberal-capitalist societies can no longer be counted on to provide opportunities for individuals to make their lives “add up to something.”Arguing that the historical present is perceived affectively before it is understood in any other way, Berlant traces affective and aesthetic responses to the dramas of adjustment that unfold amid talk of precarity, contingency, and crisis. She suggests that our stretched-out present is characterized by new modes of temporality, and she explains why trauma theory—with its focus on reactions to the exceptional event that shatters the ordinary—is not useful for understanding the ways that people adjust over time, once crisis itself has become ordinary. Cruel Optimism is a remarkable affective history of the present.