Engaging the theories of Heinz Kohut on the individual's struggle for "manliness" and personal wholeness, McAdam illustrates how two fundamental points of destabilization in Marlowe's life and work - his subversive treatment of Christian belief and his ambivalence toward his homosexuality - clarify the plays' interest in the struggle for self-authorization. The author posits a post-Freudian argument in favor of pre-Oedipal narcissistic pathology in Marlowe's plays, in contrast to Kuriyama's psychoanalytic study, Hammer or Anvil, which is Freudian in approach and concerned with Oedipal patterns.
In this extended meditation on the language of the self within contemporary social politics, the author ponders the question: What does it matter what you say about yourself? She studies why the requirement to be a something-or-other should be so hard to satisfy in a manner that rings true in the ears of its own subject.
In 2001, Vanity Fair declared that the Age of Irony was over. Joan Didion has lamented that the United States in the era of Barack Obama has become an "irony-free zone." Jonathan Lear in his 2006 book Radical Hope looked into America’s heart to ask how might we dispose ourselves if we came to feel our way of life was coming to an end. Here, he mobilizes a squad of philosophers and a psychoanalyst to once again forge a radical way forward, by arguing that no genuinely human life is possible without irony. Becoming human should not be taken for granted, Lear writes. It is something we accomplish, something we get the hang of, and like Kierkegaard and Plato, Lear claims that irony is one of the essential tools we use to do this. For Lear and the participants in his Socratic dialogue, irony is not about being cool and detached like a player in a Woody Allen film. That, as Johannes Climacus, one of Kierkegaard’s pseudonymous authors, puts it, “is something only assistant professors assume.” Instead, it is a renewed commitment to living seriously, to experiencing every disruption that shakes us out of our habitual ways of tuning out of life, with all its vicissitudes. While many over the centuries have argued differently, Lear claims that our feelings and desires tend toward order, a structure that irony shakes us into seeing. Lear’s exchanges with his interlocutors strengthen his claims, while his experiences as a practicing psychoanalyst bring an emotionally gripping dimension to what is at stake—the psychic costs and benefits of living with irony.
This is the first book in English to survey the Eastern German literary trend of employing humor and satire to come to terms with experiences in the German Democratic Republic and after the fall of the Berlin Wall. As sophisticated attempts to make sense of socialism’s failure and a difficult unification process, these contemporary texts help define Germany today from a specific, Eastern German perspective. Grounded in politics and history, ten humorous and satirical novels are analyzed for their literary aesthetics and language, cultural critiques, and socio-political insights. The texts include popular novels such as Thomas Brussig’s Helden wie wir, Ingo Schulze’s Simple Storys, and Jens Sparschuh’s Der Zimmerspringbrunnen, as well as lesser-known but equally relevant works like Schlehweins Giraffe by Bernd Schirmer and Katerfrühstück by Erich Loest. A broad spectrum of humor and satire theories is applied to probe texts from various angles and suggest multi-layered answers to the question of how these literary modes function in postwall Germany to construct a specifically Eastern German identity. Interviews the author conducted with five of the satirists are appended as primary sources and contribute to the interpretation of the texts.
Collective identity has been a dominant theme throughout the history of modern Irish drama, from the time of the Irish Literary Theatre up till the cultural changes that have resulted from the economic boom of the late 1990s. This book focuses on playwrights from W.B. Yeats and J.M. Synge to Sean OCasey, Denis Johnston, Brian Friel, Stewart Parker and Martin McDonagh and discusses the variegated ironic interactions of their work with the discourse of Irishness, highlighting the difficulties entailed in essentialist definitions of identity, be they called nationalist, post-colonial or otherwise. At the same time, the book points out the sheer amount of theatrical and thematic innovation the ironic relationship with identity has brought about over the decades.
Explores the Eastern German literary trend of the 1990s employing humor and satire to come to terms with socialism's failure and a difficult unification process. This title surveys ten novels including, works by Brussig, Schulze, and Hensel. These contemporary texts help define Germany today from a specific, East German perspective.
"Gardner's reading of a wide range of published and unpublished texts recovers a multifaceted vision of the South. For example, during the war, while its outcome was not yet a foregone conclusion, women's writings sometimes reflected loyalty and optimism; at other times, they revealed doubts and a wavering resolve. According to Gardner, it was only in the aftermath of defeat that a more unified vision of the southern cause emerged. By the beginning of the twentieth century, however, white women - who remained deeply loyal to their southern roots - were raising fundamental questions about the meaning of southern womanhood in the modern era."--BOOK JACKET.
There are moments in life when we discover the fallacies in some prior teachings we have received. Such moments, tend to lay caution to youthful idealism and are replaced by new realities. These realities may rattle the foundations of our ideological and spiritual underpinning, but, they still enter our lives and minds without fail.
Textbooks in history, geography and the social sciences provide important insights into the ways in which nation-states project themselves. Based on case studies of France, Germany, the Netherlands, Spain, Greece, Turkey Bulgaria, Russia, and the United States, this volume shows the role that concepts of space and time play in the narration of ‘our country’ and the wider world in which it is located. It explores ways in which in western European countries the nation is reinterpreted through European lenses to replace national approaches in the writing of history. On the other hand, in an effort to overcome Eurocentric views,’world history’ has gained prominence in the United States. Yet again, East European countries, coming recently out of a transnational political union, have their own issues with the concept of nation to contend with. These recent developments in the field of textbooks and curricula open up new and fascinating perspectives on the changing patterns of the re-positioning process of nation-states in West as well as Eastern Europe and the United States in an age of growing importance of transnational organizations and globalization.
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.
