Through a lifetime of passionate scholarship, Gershom Scholem (1897–1982) uncovered the “domains of tradition hidden under the debris of centuries” and made the history of Jewish mysticism and messianism comprehensible and relevant to current Jewish thought.
In this paperback edition of his definitive book on Scholem’s work, David Biale has shortened and rearranged his study for the benefit of the general reader and the student. A new introduction and new passages in the main text highlight the pluralistic character of Jewish theology as seen by Scholem, the place of the Kabbalah in debates over Zionism versus assimilation, and the interpretation of Kafka as a Jewish writer.
Capturing the lively modernist milieu of Kenneth Burke’s early career in Greenwich Village, where Burke arrived in 1915 fresh from high school in Pittsburgh, this book discovers him as an intellectual apprentice conversing with “the moderns.” Burke found himself in the midst of an avant-garde peopled by Malcolm Cowley, Marianne Moore, Jean Toomer, Katherine Anne Porter, William Carlos Williams, Allen Tate, Hart Crane, Alfred Stieglitz, and a host of other fascinating figures.
Burke himself, who died in 1993 at the age of 96, has been hailed as America’s most brilliant and suggestive critic and the most significant theorist of rhetoric since Cicero. Many schools of thought have claimed him as their own, but Burke has defied classification and indeed has often been considered a solitary, eccentric genius immune to intellectual fashions. But Burke’s formative work of the 1920s, when he first defined himself and his work in the context of the modernist conversation, has gone relatively unexamined.
Here we see Burke living and working with the crowd of poets, painters, and dramatists affiliated with Others magazine, Stieglitz’s “291” gallery, and Eugene O’Neill’s Provincetown Players; the leftists associated with the magazines The Masses and Seven Arts; the Dadaists; and the modernist writers working on literary journals like The Dial, where Burke in his capacity as an associate editor saw T. S. Eliot’s “The Wasteland” into print for the first time and provided other editorial services for Thomas Mann, e.e. cummings, Ezra Pound, and many other writers of note. Burke also met the iconoclasts of the older generation represented by Theodore Dreiser and H. L. Mencken, the New Humanists, and the literary nationalists who founded Contact and The New Republic. Jack Selzer shows how Burke’s own early poems, fiction, and essays emerged from and contributed to the modernist conversation in Greenwich Village. He draws on a wonderfully rich array of letters between Burke and his modernist friends and on the memoirs of his associates to create a vibrant portrait of the young Burke’s transformation from aesthete to social critic.
Drawing on archival sources including fan letters, exhibitor reports, military and prison records, government and corporate documents, and trade journals, Smoodin explains how the venues where Capra’s films were seen and the strategies used to promote the films affected audience response and how, in turn, audience response shaped film production. He analyzes issues of foreign censorship and government intervention in the making of The Bitter Tea of General Yen; the response of high school students to It Happened One Night; fan engagement with the overtly political discourse of Meet John Doe and Mr. Smith Goes to Washington; San Quentin prisoners’ reaction to a special screening of It’s a Wonderful Life; and at&t’s involvement in Capra’s later documentary work for the Bell Science Series. He also looks at the reception of Capra’s series Why We Fight, used by the American military to train recruits and re-educate German prisoners of war. Illuminating the role of the famous director and his films in American culture, Regarding Frank Capra signals new directions for significant research on film reception and promotion.
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