The first collection of texts by Paul de Man to follow the posthumous Aesthetic Ideology (1996), the title refers to de Man's Harvard thesis of the late 1950s, from which the long section on Mallarme is reproduced. Also included are texts by de Man on Ste
The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.
The first collection of texts by Paul de Man to follow the posthumous Aesthetic Ideology (1996), the title refers to de Man's Harvard thesis of the late 1950s, from which the long section on Mallarmé is reproduced. Also included are texts by de Man on Stefan George, as well as essays on Rousseau, Derrida, Symbolism and Keats.
This book demonstrates the legacies of Romanticism which animate the poetry and poetics of Eavan Boland, Gillian Clarke, John Burnside, and Kathleen Jamie. It argues that the English Romantic tradition serves as a source of inspiration and critical contention for these Irish, Welsh, and Scottish poets, and it relates this engagement to wider concerns with gender, nation, and nature which have shaped contemporary poetry in Britain and Ireland. Covering a substantial number of works from the 1980s to the 2010s, the book discusses how Boland and Clarke, as women poets from the Republic of Ireland and Wales, react to a male-dominated and Anglocentric lyric tradition and thus rework notions of the Romantic. It examines how Burnside and Jamie challenge, adopt, and revise Romantic aesthetics of nature and environment. The book is the first in-depth study to read Boland, Clarke, Burnside, and Jamie as post-Romantics. By disentangling the aesthetic and critical conceptions of Romanticism which inform their inheritance, it develops an innovative approach to the understanding of contemporary poetry and literary influence.
Twenty-five essays and reviews, not available in earlier collections of de Man's work. His subjects include the work of Montaigne, Rousseau, Keats, Goethe, Holderlin, Baudelaire, Mallarme, Sartre, Gide, and Camus.
Karen Tei Yamashita’s novels, essays, and performance scripts have garnered considerable praise from scholars and reviewers, and are taught not only in the United States but in at least half a dozen countries in Asia, South America, and Europe. Her work has been written about in numerous disciplines in the humanities and social sciences. Karen Tei Yamashita: Fictions of Magic and Memory is the first anthology given over to Yamashita’s writing. It contains newly commissioned essays by established, international scholars; a recent interview with the author; a semiautobiographical keynote address delivered at an international conference that ruminates on her Japanese American heritage; and a full bibliography. The essays offer fresh and in-depth readings of the magic realist canvas of Through the Arc of the Rain Forest (1990); the Japanese emigrant portraiture of Brazil-Maru (1992); Los Angeles as rambunctious geopolitical and transnational fulcrum of the Americas in Tropic of Orange (1997); the fraught relationship of Japanese and Brazilian heritage and labor in Circle K Cycles (2001); Asian American history and politics of the 1960s in I Hotel (2010); and Anime Wong (2014), a gallery of performativity illustrating the contested and inextricable nature of East and West. This essay-collection explores Yamashita’s use of the fantastical, the play of emerging transnational ethnicity, and the narrative tactics of reflexivity and bricolage in storytelling located on a continuum of the unique and the communal, of the past and the present, and that are mapped in various spatial and virtual realities.
What did Romantic writers mean when they wrote about progress and perfection? This book shows how Romantic writers inventively responded to familiar ideas about political progress which they inherited from the eighteenth century. Whereas earlier writers such as Voltaire and John Millar likened improvements in political institutions to the progress of the sciences or refinement of manners, the novelists, poets, and political theorists examined in this book reimagined politically progressive thinking in multiple genres. While embracing a commitment to optimistic improvement--increasing freedom, equality, and protection from injury--they also cultivated increasingly visible and volatile energies of religious and political dissent. Earlier narratives of progress tended not only to edit and fictionalize history but also to agglomerate different modes of knowledge and practice in their quest to describe and prescribe uniform cultural improvement. But romantic writers seize on internal division and take it less as an occasion for anxiety, exclusion, or erasure, and more as an impetus to rethink the groundwork of progress itself. Political entities, from Percy Shelley's plans for political reform to Charlotte Smith's motley associations of strangers in The Banished Man, are progressive because they advance some version of collective utility or common good. But they simultaneously stake a claim to progress only insofar as they paradoxically solicit contending vantage points on the criteria for the very public benefit which they passionately pursue. The majestic edifices of Wordsworth's imagined university in The Prelude embrace members who are republican or pious, not to mention the recalcitrant enthusiast who is the poet himself.
While much recent ecocriticism has questioned the value of nature as a concept, Thought's Wilderness insists that it is analytically and politically indispensable, and that romanticism shows us why. Without a concept of nature, Greg Ellermann argues, our thinking is limited to the world that capitalism has made. Defamiliarizing the tradition of romantic nature writing, Ellermann contends that the romantics tried to circumvent the domination of nature that is essential to modern capitalism. As he shows, poets and philosophers in the period such as Immanuel Kant, G. W. F. Hegel, Mary Wollstonecraft, William Wordsworth, and Percy Shelley were highly attuned to nature's ephemeral, ungraspable forms: clouds of vapor, a trace of ruin, deep silence, and the "world-surrounding ether." Further, he explains how nature's vanishing—its vulnerability and its flight from apprehension—became a philosophical and political problem. In response to a nascent industrial capitalism, romantic writers developed a poetics of wilderness—a poetics that is attentive to fleeting presence and that seeks to let things be. Trying to imagine what ultimately eludes capture, the romantics recognized the complicity between conceptual and economic domination, and they saw how thought itself could become a technology for control. This insight, Ellermann proposes, motivates romantic efforts to think past capitalist instrumentality and its devastation of the world. Ultimately, this new work undertakes a fundamental rethinking of the aesthetics and politics of nature.