Larkin's poems are often regarded as falling somewhere between the traditional 'plain' and the more contemporary 'postmodern' categories. This study undertakes a comprehensive linguistic and historical study of the plain style tradition in poetry, its relationship with so-called 'difficult' poetry, and its particular realization in the cultural and historical context of 20th-century Britain. The author examines the nature of poetry as a type of discourse, the elements of, and factors in, the development of literary styles, a close rhetorical examination of Larkin's poems within the described poetic frameworks, and his position in the British twentieth-century poetic canon.
In this volume, Nashef looks at J.M. Coetzee's concern with universal suffering and the inevitable humiliation of the human being as manifest in his novels. Though several theorists have referred to the theme of human degradation in Coetzee’s work, no detailed study has been made of this area of concern especially with respect to how pervasive it is across Coetzee’s literary output to date. This study examines what J.M. Coetzee's novels portray as the circumstances that contribute to the humiliation of the individual--namely the abuse of language, master and slave interplay, aging and senseless waiting--and how these conditions can lead to the alienation and marginalization of the individual.
Everybody’s America reassesses Pynchon’s literary career in order to explain the central role played by the racialization of American culture in the postmodernist deconstruction of subjectivity and literary authority and in the crisis in white liberal culture. It charts the evolution of both these cultural transformations from Pynchon’s early short stories, composed in the late 1950s, through Gravity’s Rainbow, published in 1973. This book demonstrates that Pynchon deploys techniques associated with the decentering of the linguistic sign and the fragmentation of narrative in order to work through the anxieties of white male subjects in their encounter with racial otherness. It also charts Pynchon’s attention to non-white and non-Euro-American voices and cultural forms, which imply an awareness of and interest in processes of transculturation occurring both within U.S. borders and between the U.S. and the Third World. In these ways, his novels attempt to acknowledge the implicit racism in many elements of white American culture and to grapple with the psychological and sociopolitical effects of that racism on both white and black Americans. The argument of Everybody’s America, however, also considers the limits of Pynchon’s implicit commitment to hybridity as a social ideal, identifying attitudes expressed in his work that suggest a residual attraction to the mainstream liberalism of the fifties and early sixties. Pynchon’s fiction dramatizes the conflict between the discourses and values of such liberalism and those of an emergent multiculturalist ethos that names and valorizes social difference and hybridity. In identifying the competition between residual liberalism and an emergent multiculturalism, Everybody’s America makes its contribution to the broader understanding of postmodern culture.
Influential Ghosts: A Study of Auden's Sources explores some of the most important literary and philosophical influences on W.H. Auden's poetry. The study attempts to show that Auden's poetry derives much of its interest from the vast range of authors on whom he drew for inspiration. But it also suggest that his relationship to these writers was marked by a fascinating ambivalence. In chapters on Auden's relationship to Hardy and Kierkegaard, the study shows how, after lovingly apprenticing himself to their work and often borrowing stylistic or thematic features from it - Hardy's sweeping "hawk's vision," Kierkegaard's urgent "leap of faith" - he began to criticize the very things he had previously striven to emulate. In a chapter on Auden's elegies, the author argues that, alone among examples of this poetic genre, they both reverently mourn and harshly scrutinize their subjects (Yeats, Freud, Henry James and others). In a chapter on "structural allusion" in Auden's early poetry, the study posits that Auden singlehandedly invented a new kind of allusion in which he alludes to the form and subject matter of entire poems. But while doing so, he also finds fault with the attitudes (passivity, despair) depicted in them. In these structurally allusive poems - as with his relationship to Hardy, Kierkegaard and his elegies' subjects - Auden's sometimes accepting, sometimes skeptical attitude toward his poetic models is on powerful display, and finds a perfect counterpart in the tension between imitative form and critical content.
Examining how Crane's corporeal aesthetic informs poems written across the span of his career, The Machine That Sings focuses on four texts in which Crane's preoccupation with the body reaches its apoge. Tapper treats Voyages, The Wine Merchant, and Possessions as a triptych of erotic poems in which Crane plays out alternative resolutions to the dialectic between purity and defilement, a conceptual dynamic which Tapper argues is central to both Crane's poetics of difficulty and his representations of homosexual desire. Tapper concentrates on the three sections of The Bridge, most concerned with recuperating animality: 'National Winter Garden,' 'The Dance,' and 'Cape Hatteras.'
This book presents an ecocritical reading of DeLillo’s novels in an attempt to mediate between the seemingly incompatible influences of postmodernism and environmentalism. Martucci argues that although DeLillo is responding to and engaging with a postmodern culture of simulacra and simulation, his novels do not reflect a postmodernist theory of the "end of nature." Rather, his fiction emphasizes the lasting significance of the natural world and alerts us to the dangers of destroying it. In order to support this argument, Martucci examines DeLillo’s novels in the context of traditional American literary representations of the environment, especially through the lens of Leo Marx’s discussion of the conflict between technology and nature found in traditional American literature. She demonstrate that DeLillo’s fiction explores the way in which new technologies alter perceptions and mediate reality to a further extent than earlier technologies; however, she argues that he keeps the material world at the forefront of his novels, thereby illuminating the environmental implications of these technologies. Through close readings of Americana, The Names, White Noise, and Underworld, and discussions of postmodernist and ecocritical theories, this project engages with current criticism of DeLillo, postmodernist fiction, and environmental criticism.
Edith Wharton's "Evolutionary Conception" investigates Edith Wharton's engagement with evolutionary theory in The House of Mirth, The Custom of the Country, and The Age of Innocence. The book also examines The Descent of Man, The Fruit of the Tree, Twilight Sleep, and The Children to show that Wharton's interest in biology and sociology was central to the thematic and formal elements of her fiction. Ohler argues that Wharton depicts the complex interrelations of New York's gentry and socioeconomic elite from a perspective informed by the main concerns of evolutionary thought. Concentrating on her use of ideas she encountered in works by Darwin, Herbert Spencer, and T.H. Huxley, his readings of Wharton's major novels demonstrate the literary configuration of scientific ideas she drew on and, in some cases, disputed. R.W.B. Lewis writes that Wharton 'was passionately addicted to scientific study': this book explores the ramifications of this fact for her fictional sociobiology. The book explores the ways in which Edith Wharton's scientific interests shaped her analysis of class, affected the formal properties of her fiction, and resulted in her negative valuation of social Darwinism.
This book shows that education constitutes the central metaphor of John Milton's political as well as his poetic writing. Demonstrating how Milton's theory of education emerged from his own practices as a reader and teacher, this book analyzes for the first time the relationship between Milton's own material habits as a reader and his theory of the power of books. Milton's instincts for pedagogy, and the habits of inculcation everywhere visible in his writings, take on a larger political function in his use of education as a trope for the transmission of intellectual history. The book therefore analyzes Paradise Lost in the complementary contexts of its outright educational claims and more subversive countervailing measures in order to show how Milton dramatizes "the end of learning," which is to say both its objective and its failure. The thesis emphasizes the argumentative resourcefulness of Milton's efforts to liberate readers from the tyrannical bonds of their political innocence, most immediately in the context of the failure of Cromwell's regime to establish lasting republican institutions. More philosophically, the book explores the ways in which Milton's works investigate the humane and intellectual yearning for justice in response to the problem of evil.
This book maps Christopher Isherwood's intellectual and aesthetic reflections from the late 1930s through the late 1970s. Drawing on the queer theory of Eve Sedgwick and the ethical theory of Michel Foucault, Carr illuminates Isherwood's post-war development of a queer ethos through his focus on the aesthetic, social, and historical politics of the 1930s in his novels Prater Violet (1945), The World in the Evening (1954), and Down There on a Visit (1962), and in his memoir, Christopher and His Kind: 1929–1939 (1976).
Examining Henry Miller as a religious writer, Nesbit reconstructs his religious milieu by researching unpublished notebooks along with writings that shaped his religious thinking, then interprets his most important works as confessions and testaments.
