Ultimately, irony appears to be a term with no definitive meaning, the product of a critical enterprise that over time identified particular literary devices and perspectives a irony."--BOOK JACKET.
The International Kierkegaard Commentary-For the first time in English the world community of scholars systematically assembled and presented the results of recent research in the vast literature of Søren Kierkegaard. Based on the definitive English edition of Kierkegaard's works by Princeton University Press, this series of commentaries addresses all the published texts of the influential Danish philosopher and theologian. This is volume 2 in a series of commentaries based upon the definitive translations of Kierkegaard's writings published by Princeton University Press, 1980ff.
The stories of Hagar, Dinah, and Tamar stand out as strangers in the ancestral narrative. They deviate from the main plot and draw attention to the interests and fates of characters who are not a part of the ancestral family. Readers have traditionally domesticated these strange stories. They have made them “familiar”—all about the ancestral family. Thus Hagar’s story becomes a drama of deselection, Shechem and the Hivites become emblematic for ancestral conflict with the people of the land, and Tamar becomes a lens by which to read providence in the story of Joseph. This study resurrects the question of these stories’ strangeness. Rather than allow the ancestral narrative to determine their significance, it attends to each interlude’s particularity and detects ironic gestures made toward the ancestral narrative. These stories contain within them the potential to defamiliarize key themes of ancestral identity: the ancestral-divine relationship, ancestral relations to the land and its inhabitants, and ancestral self-identity. Perhaps the ancestral family are not the only privileged partners of God, the only heirs to the land, or the only bloodline fit to bear the next generation.
Irony (as used here) is a rhetorical and literary device for revealing “what is hidden behind what is seen.” It thus offers the reader a superior understanding by means of the distinction between reality and its shadow. The book provides a history of different definitions of irony, from Aristophanes to Booth; discusses the constitutive formal elements of irony and the functions of irony; then studies particular aspects of the Matthean Passion Narrative that require the reader to recognize a deeper truth beneath the surface of the narrative.
In this book, Matthew Pawlak offers the first treatment of sarcasm in New Testament studies. He provides an extensive analysis of sarcastic passages across the undisputed letters of Paul, showing where Paul is sarcastic, and how his sarcasm affects our understanding of his rhetoric and relationships with the Early Christian congregations in Galatia, Rome, and Corinth. Pawlak's identification of sarcasm is supported by a dataset of 400 examples drawn from a broad range of ancient texts, including major case studies on Septuagint Job, the prophets, and Lucian of Samosata. These data enable the determination of the typical linguistic signals of sarcasm in ancient Greek, as well as its rhetorical functions. Pawlak also addresses several ongoing discussions in Pauline scholarship. His volume advances our understanding of the abrupt opening of Galatians, diatribe and Paul's hypothetical interlocutor in Romans, the 'Corinthian slogans' of First Corinthians, and the 'fool's speech' found within Second Corinthians 10-13.
This is the first collaborative international reading of irony as a major phenomenon in Romantic art and thought. The volume identifies key predecessor moments that excited Romantic authors and the emergence of a distinctly Romantic theory and practice of irony spreading to all literary genres. Not only the influential pioneer German, British, and French varieties, but also manifestations in northern, eastern, and southern parts of Europe as well as in North America, are considered. A set of concluding syntheses treat the shaping power of Romantic irony in narrative modes, music, the fine arts, and theater innovations that will deeply influence Modernism. Thus the cross-cultural and interdisciplinary approach elaborated in the twenty chapters of Romantic Irony, as lead volume in the five-volume Romanticism series, establishes a significant new range for comparative literature studies in dealing with a complex literary movement. SPECIAL OFFER: 30% discount for a complete set order (5 vols.).The Romanticism series in the Comparative History of Literatures in European Languages is the result of a remarkable international collaboration. The editorial team coordinated the efforts of over 100 experts from more than two dozen countries to produce five independently conceived, yet interrelated volumes that show not only how Romanticism developed and spread in its principal European homelands and throughout the New World, but also the ways in which the affected literatures in reaction to Romanticism have redefined themselves on into Modernism. A glance at the index of each volume quickly reveals the extraordinary richness of the series' total contents. Romantic Irony sets the broader experimental parameters of comparison by concentrating on the myriad expressions of irony as one of the major impulses in the Romantic philosophical and artistic revolution, and by combining cross-cultural and interdisciplinary studies with special attention also to literatures in less widely diffused language streams. Romantic Drama traces creative innovations that deeply altered the understanding of genre at large, fed popular imagination through vehicles like the opera, and laid the foundations for a modernist theater of the absurd. Romantic Poetry demonstrates deep patterns and a sharing of crucial themes of the revolutionary age which underlie the lyrical expression that flourished in so many languages and environments. Nonfictional Romantic Prose assists us in coping with the vast array of writings from the personal and intimate sphere to modes of public discourse, including Romanticism's own self-commentary in theoretical statements on the arts, society, life, the sciences, and more. Nor are the discursive dimensions of imaginative literature neglected in the closing volume, Romantic Prose Fiction, where the basic Romantic themes and story types (the romance, novel, novella, short story, and other narrative forms) are considered throughout Europe and the New World. This enormous realm is seen not just in terms of Romantic theorizing, but in the light of the impact of Romantic ideas and narration on later generations. As an aid to readers, the introduction to Romantic Prose Fiction explains the relationships among the volumes in the series and carries a listing of their tables of contents in an appendix. No other series exists comparable to these volumes which treat the entirety of Romanticism as a cultural happening across the whole breadth of the Old and New Worlds and thus render a complex picture of European spiritual strivings in the late eighteenth and the nineteenth centuries, a heritage still very close to our age.
An Ironic Approach to the Absolute: Schlegel’s Poetic Mysticism brings Friedrich Schlegel’s ironic fragments in dialogue with the Dao De Jing and John Ashbery’s Flow Chart to argue that poetic texts offer an intuition of the whole because they resist the reader’s desire to comprehend them fully. Karolin Mirzakhan argues that although Schlegel’s ironic fragments proclaim their incompleteness in both their form and their content, they are the primary means for facilitating an intuition of the Absolute. Focusing on the techniques by which texts remain open, empty, or ungraspable, Mirzakhan’s analysis uncovers the methods that authors use to cultivate the agility of mind necessary for their readers to intuit the Absolute. Mirzakhan develops the term “poetic mysticism” to describe the experience of the Absolute made possible by particular textual moments,examining the Dao De Jing and Flow Chart to provide an original account of the striving to know the Absolute that is non-linear, non-totalizing, and attuned to non-presence. This conversation with ancient and contemporary poetic texts enacts the romantic imperative to join philosophy with poetry and advances a clearer communication of the notion of the Absolute that emerges from Schlegel’s romantic philosophy.
Walter Benjamin and Gershom Scholem are regarded as two of the most influential Jewish thinkers of the twentieth century. Together they produced a dynamic body of ideas that has had a lasting impact on the study of religion, philosophy, and literary criticism. Drawing from Benjamin's and Scholem's ideas on messianism, language, and divine justice, this book traces the intellectual exchange through the early decades of the twentieth century—from Berlin, Bern, and Munich in the throws of war and revolution to Scholem's departure for Palestine in 1923. It begins with a close reading of Benjamin's early writings and a study of Scholem's theological politics, followed by an examination of Benjamin's proposals on language and the influence these ideas had on Scholem's scholarship on Jewish mysticism. From there the book turns to their ideas on divine justice—from Benjamin's critique of original sin and violence to Scholem's application of the categories to the prophets and Bolshevism. Metaphysics of the Profane is the first book to make this early period available to a wider audience, revealing the intricate structure of this early intellectual partnership on politics and theology.
It is generally agreed that there is significant irony in the Bible. However, to date no work has been published in biblical scholarship that on the one hand includes interpretations of both Hebrew Bible and New Testament writings under the perspective of irony, and on the other hand offers a panorama of the approaches to the different types and functions of irony in biblical texts. The following volume: (1) reevaluates scholarly definitions of irony and the use of the term in biblical research; (2) builds on existing methods of interpretation of ironic texts; (3) offers judicious analyses of methodological approaches to irony in the Bible; and (4) develops fresh insights into biblical passages.