In this volume, Kenneth Krauss maintains that if readers are to comprehend playscripts as plays, they must imagine the theatre audience - so vital to the staging of any script, but conspicuously absent from the text itself. Krauss examines what has been written about reading playscripts (or "playreading") and proposes four possible ways, founded on a reception-oriented approach to theatre communication and spectator response, that playreaders may construct a sense of theatre audiences.
In Public Reading in Early Christianity: Lectors, Manuscripts, and Sound in the Oral Delivery of John 1-4 Dan Nässelqvist investigates the oral delivery of New Testament writings in early Christian communities of the first two centuries C.E. He examines the role of lectors and public reading in the Greek and Roman world as well as in early Christianity. Nässelqvist introduces a method of sound analysis, which utilizes the correspondence between composition and delivery in ancient literary writings to retrieve information about oral delivery from the sound structures of the text being read aloud. Finally he applies the method of sound analysis to John 1–4 and presents the implications for our understanding of public reading and the Gospel of John.
Just as twenty-first-century technologies like blogs and wikis have transformed the once private act of reading into a public enterprise, devotional reading experiences in the Middle Ages were dependent upon an oscillation between the solitary and the communal. In Reading in the Wilderness, Jessica Brantley uses tools from both literary criticism and art history to illuminate Additional MS 37049, an illustrated Carthusian miscellany housed in the British Library. This revealing artifact, Brantley argues, closes the gap between group spectatorship and private study in late medieval England. Drawing on the work of W. J. T. Mitchell, Michael Camille, and others working at the image-text crossroads, Reading in the Wilderness addresses the manuscript’s texts and illustrations to examine connections between reading and performance within the solitary monk’s cell and also outside. Brantley reimagines the medieval codex as a site where the meanings of images and words are performed, both publicly and privately, in the act of reading.
This book uses the set of relations announced by teachers' and students' readings of literary fictions as a -commonplace location- to interpret the experience of curriculum. In addition to illuminating the complexity of -schooled- readings of literature, "Private Readings in Public" provides insightful and provocative interpretations of the intertwined, overlapping, and ever-evolving intertextual relations that comprise events of curriculum. It will be of interest to those who wish to expand their understanding of the way in which interpretations of shared reading can become a -literary anthropology- where the identities of readers, writers, and teachers are continually re-invented during processes of reading, writing, and teaching."
These essays explore the reconception of the Gospels as first-century compositions of sound performed for audiences by storytellers rather than the anachronistic picture of a series of texts read by individual readers. The new paradigm implicit in these initial experiments is based on the recent realization that the majority of persons--85 to 95 percent--were illiterate and experienced the Jesus stories as members of audiences. Either from memory or from memorized manuscripts, the evangelists performed the Gospels as an evening's entertainment of two to four hours. The audiences were predominantly addressed as Hellenistic Judeans who lived in the aftermath of the Roman-Jewish war. When heard whole, the Gospels were vivid experiences of the central character of Jesus. These studies of audience address and the interactions between first-century storytellers and audiences reveal a dynamic performance literature that functioned as scripts for an ever-expanding network of storytelling proclamations whose envisioned horizon was the whole world. When the Gospels were told at one time from beginning to end, they invited the listeners to move from being peripherally interested or initially opposed to Jesus to identifying themselves as disciples of Jesus and believers in him as the Messiah.
Reading Public Romanticism is a significant new example of the linking of esthetics and historical criticism. Here Paul Magnuson locates Romantic poetry within a public discourse that combines politics and esthetics, nationalism and domesticity, sexuality and morality, law and legitimacy. Building on his well-regarded previous work, Magnuson practices a methodology of close historical reading by identifying precise versions of poems, reading their rhetoric of allusion and quotation in the contexts of their original publication, and describing their public genres, such as the letter. He studies the author's public signature or motto, the forms and significance of address used in poems, and the resonances of poetic language and tropes in the public debates. According to Magnuson, "reading locations" means reading the writing that surrounds a poem, the "paratext" or "frame" of the esthetic boundary. In their particular locations in the public discourse, romantic poems are illocutionary speech acts that take a stand on public issues and legitimate their authors both as public characters and as writers. He traces the public significance of canonical poems commonly considered as lyrics with little explicit social or political commentary, including Wordsworth's "Immortality Ode"; Coleridge's "This Lime-Tree Bower My Prison," "Frost at Midnight," and "The Ancient Mariner"; and Keats's "On a Grecian Urn." He also positions Byron's Dedication to Don Juan in the debates over Southey's laureateship and claims for poetic authority and legitimacy. Reading Public Romanticism is a thoughtful and revealing work. Originally published in 1998. 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.
