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    Using translation as his lens, David Bellos shows how much we can learn about ourselves by exploring the ways we use translation, from the historical roots of written language to the stylistic choices of Ingmar Bergman, from the United Nations General Assembly to the significance of James Cameron's Avatar.Is That a Fish in Your Ear? ranges across human experience to describe why translation sits deep within us all, and why we need it in so many situations, from the spread of religion to our appreciation of literature; indeed, Bellos claims that all writers are by definition translators. Written with joie de vivre, reveling both in misunderstanding and communication, littered with wonderful asides, it promises any reader new eyes through which to understand the world. In the words of Bellos: "The practice of translation rests on two presuppositions. The first is that we are all different: we speak different tongues, and see the world in ways that are deeply influenced by the particular features of the tongue that we speak. The second is that we are all the same—that we can share the same broad and narrow kinds of feelings, information, understandings, and so forth. Without both of these suppositions, translation could not exist. Nor could anything we would like to call social life. Translation is another name for the human condition."

    Nietzsche outlined a distinction between its two central forces: the Apolline, representing beauty and order, and the Dionysiac, a primal or ecstatic reaction to the sublime. He believed the combination of these states produced the highest forms of music and tragic drama, which not only reveal the truth about suffering in life, but also provide a consolation for it. Impassioned and exhilarating in its conviction, The Birth of Tragedy has become a key text in European culture and in literary criticism.

    Modern critical biblical scholarship often points out how the church's teachings about Jesus have become encrusted with tradition so that it is hard to see what the core documents--the New Testament--really say about him. Now, with the insight of 200 years of modern critical scholarship and assuming an audience that includes both the well-churched and the non-churched, how should the church present the story and identity of the central personality of their faith, Jesus of Nazareth? Many people will be surprised at the story they hear.

    We have a postmodern architecture, a postmodern dance, perhaps even a postmodern philosophy and a postmodern condition. But do we have a postmodern fiction?In this trenchant and lively study Brian McHale undertakes to construct a version of postmodernist fiction which encompasses forms as wide-ranging as North American metafiction, Latin American magic realism, the French New New Novel, concrete prose and science fiction. Considering a variety of theoretical approaches including those of Ingarden, Eco, Doležel, Pavel, and Hrushovski, McHale shows that the common denominator is postmodernist fictin’s ability to thrust its own ontological status into the foreground and to raise questions about the world (or worlds) in which we live. Far from being, as unsympathetic critics have sometimes complained, about nothing but itself — or even about nothing at all — postmodernist fiction in McHale’s construction of it proves to be about (among other things) those handy literary perennials, Love and Death.

    The Dialogic Imagination presents, in superb English translation, four selections from Voprosy literatury i estetiki (Problems of literature and esthetics), published in Moscow in 1975. The volume also contains a lengthy introduction to Bakhtin and his thought and a glossary of terminology.Bakhtin uses the category "novel" in a highly idiosyncratic way, claiming for it vastly larger territory than has been traditionally accepted. For him, the novel is not so much a genre as it is a force, "novelness," which he discusses in "From the Prehistory of Novelistic Discourse." Two essays, "Epic and Novel" and "Forms of Time and of the Chronotope in the Novel," deal with literary history in Bakhtin's own unorthodox way. In the final essay, he discusses literature and language in general, which he sees as stratified, constantly changing systems of subgenres, dialects, and fragmented "languages" in battle with one another.

    As in his earlier acclaimed Shakespeare Our Contemporary, Kott provides startling insights and intuitive leaps which link our world to that of the ancient Greeks. The title refers to the Bacchae of Euripides, that tragedy of lust, revenge, murder, and "the joy of eating raw flesh" which Kott finds paradigmatic in its violence and bloodshed.Jan Kott was born in Warsaw, Poland in 1914. In 1969 he left Poland for the United States. He received the 1985 George Jean Nathan Award for Dramatic Criticism for The Theater of Essence (Northwestern University Press, 1984).

    A profound & timeless study of the foundation of Western Civilization.

    A brand new literary title in the renowned graphic novel-style of the Introducing Graphic Guide series.From Plato to Virginia Woolf, Structuralism to Practical Criticism, Introducing Literary Criticism charts the history and development of literary criticism into a rich and complex discipline.Tackling disputes over the value and meaning of literature, and exploring theoretical and practical approaches, this unique illustrated guide will help readers of all levels to get more out of their reading.Owen Holland is a doctoral student at St Catharine's college, Cambridge, where he teaches the history of literary criticism.

    

    Author Lucia Impelluso has drawn from a variety of sources, including the plays of Euripides and Aeschylus, the epics of Homer and Virgil, Aesop’s fables, Ovid’s Metamorphoses, Petrarch’s sonnets, and the works of Pindar, Sophocles, Plutarch, Pliny the Elder, and Bocaccio.  Beginning with the stories of Earth’s creation and its early rulers, the Titans, Impelluso recounts the major episodes and figures of Greek and Roman mythology, with sections on the gods of the sky, the sea, the earth, and the underworld; the Fates and the Muses; monsters; human heroes; and the Iliad, the Odyssey, and the Aeneid. Here are beloved stories, retold and illustrated in a wonderful, giftable format.

    In this book Charles Martin, himself a poet, offers a deeper reading of Catullus, revealing the art and intelligence behind the seemingly spontaneous verse. Martin considers Catullus's life, habits of composition, and the circumstances in which he worked. He places him among the modernists of his age, who created a new ironic and subjective poetics, and he shows the affinity between Catullus and the modernists of our own age. Martin offers original interpretations of Catullus's poems, viewing the love poems to "Lesbia" as a unified, artfully arranged poetic sequence, and the short poems, often dismissed as unworthy of serious critical attention, as the irreverent products of a sophisticated poetic innovator.  Unlike Horace, Virgil, and Ovid, Catullus did not influence our literary culture until the beginning of the modern era, but he is now regarded as a poet who speaks to our age with a singular directness. Pointing to Catullus's self-awareness, playfulness, and comic invention and to the elaborate complexity of his experiments in poetic form, Martin gives both the scholar and the general reader a fresh appreciation of his poetic art.

    . . . Derrida's central contention is that language is haunted by dispersal, absence, loss, the risk of unmeaning, a risk which is starkly embodied in all writing. The distinction between philosophy and literature therefore becomes of secondary importance. Philosophy vainly attempts to control the irrecoverable dissemination of its own meaning, it strives—against the grain of language—to offer a sober revelation of truth. Literature—on the other hand—flaunts its own meretriciousness, abandons itself to the Dionysiac play of language. In Dissemination—more than any previous work—Derrida joins in the revelry, weaving a complex pattern of puns, verbal echoes and allusions, intended to 'deconstruct' both the pretension of criticism to tell the truth about literature, and the pretension of philosophy to the literature of truth."—Peter Dews, New Statesman

    The purpose of these demonstrations was to create an event that people could think about and learn a lesson from. In 1969, Idries Shah, author of over thirty books on Sufi teaching and learning, used modern methods of mass communication to create a teaching-event for the modern world. "The Book of the Book", first published in that year and now in its seventh printing, transmits a 700-year-old narrative on the theme of "do not mistake the container for the content". But it projects this lesson in a highly unconventional way. Reactions to "The Book of the Book" ran the gamut. Some people were infuriated. One "expert" at the British Museum said it was "not a book at all". Others either thought the cover price was too high for a "book that was not a book", or simply bought it for novelty value and kept it on hand to mystify their friends. In time, the pendulum began to swing in the other direction. Readers and reviewers now understand that unlike any other literary product ever published, "The Book of the Book" offers the opportunity to participate in a major Sufi teaching-event ... for the price of a book. Expect the impact of "The Book of the Book" to continue to ripple through the literary marketplace for decades to come.

    The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This updated edition contains a new preface.