00 Patterson follows the fortunes of Virgil's Eclogues from the Middle Ages to our own century. She argues that Virgilian pastoral spoke to the intellectuals of each place and time of their own condition. The study reinspects our standard system of periodization in literary and art history and challenges some of the current premises of modernism. Patterson follows the fortunes of Virgil's Eclogues from the Middle Ages to our own century. She argues that Virgilian pastoral spoke to the intellectuals of each place and time of their own condition. The study reinspects our standard system of periodization in literary and art history and challenges some of the current premises of modernism.
Patterson follows the fortunes of Virgil’s Eclogues from the Middle Ages to our own century. She argues that Virgilian pastoral spoke to the intellectuals of each place and time of their own condition. The study reinspects our standard system of periodization in literary and art history and challenges some of the current premises of modernism. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1987.
A Critique of Pastoral Care is firmly established as a classic text in the field of pastoral theology. The book is now reissued in a third edition which contains a significant new concluding chapter articulating the author's vision for the field: pastoral theology should be a lively, ecstatic theology, transforming individuals and communities alike. Such a theology will also be subtle and allusive, including doubt, darkness and shadow as well as assertion and light. Finally, it should be an imaginative, creative activity which enters the public consciousness and changes lives and practices well beyond the confines of the church. Stephen Pattison is a pastoral theologian passionately concerned for the place and future of theology in the world, and in this, one of his finest books, he advances a powerful case for a re-energized, committed public theology, alongside a politicized and compassionate form of pastoral care.
Covering works by popular figures like Ralph Vaughan Williams and Gustav Holst as well as less familiar English composers, Eric Saylor's pioneering book examines pastoral music's critical, theoretical, and stylistic foundations alongside its creative manifestations in the contexts of Arcadia, war, landscape, and the Utopian imagination. As Saylor shows, pastoral music adapted and transformed established musical and aesthetic conventions that reflected the experiences of British composers and audiences during the early twentieth century. By approaching pastoral music as a cultural phenomenon dependent on time and place, Saylor forcefully challenges the body of critical opinion that has long dismissed it as antiquated, insular, and reactionary.
Pastoral was one of the most popular literary forms of early modern England. Inspired by classical and Italian Renaissance antecedents, writers from Ben Jonson to John Beaumont and Abraham Cowley wrote in idealized terms about the English countryside. It is often argued that the Renaissance pastoral was a highly figurative mode of writing that had more to do with culture and politics than with the actual countryside of England. For decades now literary criticism has had it that in pastoral verse, hills and crags and moors were extolled for their metaphoric worth, rather than for their own qualities. In What Else Is Pastoral? Ken Hiltner takes a fresh look at pastoral, offering an environmentally minded reading that reconnects the poems with literal landscapes, not just figurative ones. Considering the pastoral in literature from Virgil and Petrarch to Jonson and Milton, Hiltner proposes a new ecocritical approach to these texts. We only become truly aware of our environment, he explains, when its survival is threatened. As London expanded rapidly during the sixteenth and seventeenth centuries, the city and surrounding rural landscapes began to look markedly different. Hiltner finds that Renaissance writers were acutely aware that the countryside they had known was being lost to air pollution, deforestation, and changing patterns of land use; their works suggest this new absence of nature through their appreciation for the scraps that remained in memory or in fact. A much-needed corrective to the prevailing interpretation of pastoral poetry, What Else Is Pastoral? shows the value of reading literature with an ecological eye.
Annabel Patterson explores the effects of censorship on both writing and reading in early modern England, drawing analogies and connections with France during the same period.
Despite astute critiques and available resources for alternative modes of thinking and practicing, individualism continues to be a dominating and constraining ideology in the field of pastoral psychotherapy and counseling. Philip Rieff was one of the first to highlight the negative implications of individualism in psychotherapeutic theories and practices. As heirs and often enthusiasts of the Freudian tradition of which Rieff and others are critical, pastoral theologians have felt the sting of his charge, and yet the empirical research that McClure presents shows that pastoral-counseling practitioners resist change. Their attempts to overcome an individualistic perspective have been limited and ineffective because individualism is embedded in the field's dominant theological and theoretical resources, practices, and organizational arrangements. Only a radical reappraisal of these will make possible pastoral counseling practices in a post-individualistic mode. McClure proposes several critical transformations: broadening and deepening the operative theologies used to guide the healing practice, expanding the role of the pastoral counselor, reimagining the operative anthropology, reclaiming sin and judgment, nuancing the particular against the individual, rethinking the ideal outcome of the practices, and reimagining the organizational structures that support the practices. Only this level of revisioning will enable this ministry of the church to move beyond its individualistic limitations and offer healing in more complex, effective, and socially adequate ways.
Bakhtin, are suitable tools for an examination of the Petrarchan lyric and its recantation, while at the same time, the nature and value of these critical concepts are interrogated.
Terry Eagleton is one of the most important-and most radical-theorists writing today. His witty and acerbic attacks on contemporary culture and society are read and enjoyed by many, and his studies of literature are regarded as classics of contemporary criticism. In this new edition of his groundbreaking treatise on literary theory, Eagleton seeks to develop a sophisticated relationship between Marxism and literary criticism. Ranging across the key works of Raymond Williams, Lenin, Trotsky, Brecht, Adorno, Benjamin, Lukacs and Sartre, he develops a nuanced critique of traditional literary criticism while producing a compelling theoretical account of ideology. Eagleton uses this perspective to offer fascinating analyses of canonical writers, including George Eliot, Charles Dickens, Joseph Conrad, Henry James, T.S. Eliot, W.B. Yeats, James Joyce and D.H. Lawrence. The new introduction sets this classic book in the context of its first appearance and Eagleton provides illuminating reflections on the progress of literary study over the years.
