The fantastic reality that is modern physics is open for your exploration, guided by one of its primary architects and interpreters, Nobel Prize winner Frank Wilczek. Some jokes, some poems, and extracts from wife Betsy Devine's sparkling chronicle of what it's like to live through a Nobel Prize provide easy entertainment. There's also some history, some philosophy, some exposition of frontier science, and some frontier science, for your lasting edification. 49 pieces, including many from Wilczek's award-winning Reference Frame columns in Physics Today, and some never before published, are gathered by style and subject into a dozen chapters, each with a revealing, witty introduction. Profound ideas, presented with style: What could be better? Enjoy.
What exactly is the fantastic? In the twentieth-century world, our notions of what is impossible are assaulted every day. To define the nature of fantasy and the fantastic, Eric S. Rabkin considers its role in fairy tales, science fiction, detective stories, and religious allegory, as well as in traditional literature. The examples he studies range from Grimm's fairy tales to Agatha Christie, from Childhood's End to the novels of Henry James, from Voltaire to Robbe-Grillet to A Canticle for Leiboivitz. By analyzing different works of literature, the author shows that the fantastic depends on a reversal of the ground rules of a narrative world. This reversal signals most commonly a psychological escape, often from boredom, to an unknown world secretly yearned for, whose order, although reversed, bears a precise relation to reality. Originally published in 1976. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Arising from the philosophical conviction that our sense of space plays a direct role in our apprehension and construction of reality (both factual and fictional), this book investigates how conceptions of postmodern space have transformed the history of the impossible in literature. Deeply influenced by the work of Jorge Luis Borges and Julio Cortázar, there has been an unprecedented rise in the number of fantastic texts in which the impossible is bound to space — space not as scene of action but as impossible element performing a fantastic transgression within the storyworld. This book conceptualizes and contextualizes this postmodern, fantastic use of space that disrupts the reader’s comfortable notion of space as objective reality in favor of the concept of space as socially mediated, constructed, and conventional. In an illustration of the transnational nature of this phenomenon, García analyzes a varied corpus of the Fantastic in the past four decades from different cultures and languages, merging literary analysis with classical questions of space related to the fields of philosophy, urban studies, and anthropology. Texts include authors such as Julio Cortázar (Argentina), John Barth (USA), J.G. Ballard (UK), Jacques Sternberg (Belgium), Fernando Iwasaki (Perú), Juan José Millás (Spain,) and Éric Faye (France). This book contributes to Literary Theory and Comparative Literature in the areas of the Fantastic, narratology, and Geocriticism and informs the continuing interdisciplinary debate on how human beings make sense of space.
Not to be confused with fantasy or the supernatural, the fantastic is in actuality its own beast and perhaps the most deeply frightening of all narrative modes. From Dracula and Nightmare on Elm Street, to Carrie and Them, the fantastic has become an ideal vehicle to denounce deep cultural dysfunctions that affect not only the way we understand reality, but also how we construct it. This work studies the various dimensions of the fantastic mode, examining the influences of iconic authors such as H.P. Lovecraft and Jean Ray, and addressing key narrations such as Guy de Maupasasant's The Horla and Jordan Peele's Get Out. It explains why the fantastic is not about ghosts or monsters, but about the incomprehensible sides of our own reality, and the terrifying unknown.
96 brilliant photographs -- 11 in full color -- by outstanding contemporary master: an eroding claybank, sand-scrubbed driftwood, the spine of a skate, a barnacle colony, a pebble polished by the sea, the jaw of an anglerfish, and much more. "The author works at his art with zest and a poet's perception". -- Publishers Weekly.
The Fantastic in Religious Narrative from Exodus to Elisha argues that perspectives drawn from literary-critical theories of the fantastic and fantasy are apt to explore Hebrew Bible religious narratives. The book focuses on the narratives' marvels, monsters, and magic, rather than whether or not the stories depict historical events. The Exodus narrative (Ex 1-18) and a selection of additional Hebrew Bible narratives (Num 11-14, Judg 6-8, 1 Kings 17-19, 2 Kings 4-7) are analysed from a fantasy-theoretical perspective. The 'fantasy perspective' helps to make sense of elements of these narratives that - although prominently featured in the stories - have previously often been explained by being explained away. These case studies can illuminate Hebrew Bible religion and offer wider perspectives on religious narrative generally. In light of the fantasy-theoretical approach, these Hebrew Bible stories - with the Exodus narrative at the centre - read not as foundational stories, affirming triumphantly and unambiguously the bond between the deity, his people, and their territory, but rather as texts that harbour and even actively encourage ambiguity and uncertainty, not necessarily prompting belief, orientation, and a sense of meaningfulness, but also open-ended reflection and doubt. The case studies suggest that other religious narratives, both in and beyond the Judaic tradition, may also be amenable to interpretation in these terms, thus questioning a dominant trend in myth studies. The results of the analyses lead to a discussion of the role of ambiguity, uncertainty, and transformation in religious narrative in broader perspective, and to a questioning of the emphasis in the study of religion on the capacity of religious narrative for founding and maintaining institutions, orienting identity, and defending order over disorder. The book suggests the wider importance of incorporating destabilisation, disorientation, and ambiguity more strongly into theories of what religious narrative is and does.
This argues that most people learn about politics from information imparted by mass media and that our opinions are shaped by the sources of that information. The authors also contend that political reality is transformed, or mediated, into fantasy, and reality disappears.
