The first full-length study of early religious fiction from the Revolution to the Civil War, this book explores a long forgotten genre of writing. Ranging over the fiction of some 250 American writers, Reynolds provides an overview of the bestsellers of their time and the popular culture of the period. The literary movement he traces began as a cautiously allegorical one, and he finds that it evolved into a fairly realistic genre by the mid-nineteenth century. This shift from the metaphysical to the earthly was abetted by the authors' uses of a variety of appealing modes: the oriental and visionary tale, historical fiction on biblical themes, and the domestic novel.
Reynolds' study addresses several questions: When did religion first appear in American fiction, and why was the novel increasingly chosen as the appropriate literary mode of popular inspiration? How could theology become entertainment? In what sense does the rhetorical strategy of this fiction reflect changing ways of religious discussion? How can the sermons, essays, or memoirs of the early writers help us to understand the themes and techniques of their fiction?
What happens when a woman dares to imagine herself a hero? Questing, she sets out for unknown regions. Lighting a torch, she elicits from the darkness stories never told or heard before. The woman hero sails against the tides of great legends that recount the adventures of heroic men, legends deemed universal, timeless, and essential to our understanding of the natural order that holds us and completes us in its spiral. Yet these myths and rituals do not fulfill her need for an empowering self-image nor do they grant her the mobility she requires to imagine, enact, and represent her quest for authentic self-knowledge.
The Feminization of Quest-Romance proposes that a female quest is a revolutionary step in both literary and cultural terms. Indeed, despite the difficulty that women writers face in challenging myths, rituals, psychological theories, and literary conventions deemed universal by a culture that exalts masculine ideals and universalizes male experience, a number of revolutionary texts have come into existence in the second half of the twentieth century by such American women writers as Jean Stafford, Mary McCarthy, Anne Moody, Marilynne Robinson, and Mona Simpson, all of them working to redefine the literary portrayal of American women's quests. They work, in part, by presenting questing female characters who refuse to accept the roles accorded them by restrictive social norms, even if it means sacrificing themselves in the name of rebellion. In later texts, female heroes survive their "lighting out" experiences to explore diverse alternatives to the limiting roles that have circumscribed female development.
This study of The Mountain Lion, Memories of a Catholic Girlhood, Coming of Age in Mississippi, Housekeeping, and Anywhere but Here identifies transformations of the quest-romance that support a viable theory of female development and offer literary patterns that challenge the male monopoly on transformative knowledge and heroic action.
A noted scholar offers fresh ways of looking at two legendary American authors.
Both F. Scott Fitzgerald and Ernest Hemingway came into their own in the 1920s and did some of their best writing during that decade. In a series of interrelated essays, Ronald Berman considers an array of novels and short stories by both authors within the context of the decade's popular culture, philosophy, and intellectual history. As Berman shows, the thought of Fitzgerald and Hemingway went considerably past the limits of such labels as the Jazz Age or the Lost Generation.
Both Fitzgerald and Hemingway were avid readers, alive to the intellectual currents of their day, especially the contradictions and clashes of ideas and ideologies. Both writers, for example, were very much concerned with the problem of untenable belief—and also with the need to believe. In this light, Berman offers fresh readings of such works as Fitzgerald's The Great Gatsby, "Bernice Bobs Her Hair," and "The Diamond as Big as the Ritz" and Hemingway's "The Killers," A Farewell to Arms, and The Sun Also Rises. Berman invokes the thinking of a wide range of writers in his considerations of these texts, including William James, Alfred North Whitehead, Walter Lippman, and Edmund Wilson.
Berman's essays are driven and connected by a focused line of inquiry into Fitzgerald's and Hemingway's concerns with dogma both religious and secular, with new and old ideas of selfhood,and, particularly in the case of Hemingway, with the way we understand, explain, and transmit experience.
In this study, Ronald Berman examines the work of the critic/novelist Edmund Wilson and the art of F. Scott Fitzgerald and Ernest Hemingway as they wrestled with the problems of language, experience, perception and reality in the "age of jazz." By focusing specifically on aesthetics—the ways these writers translated everyday reality into language—Berman challenges and redefines many routinely accepted ideas concerning the legacy of these authors.
Fitzgerald is generally thought of as a romantic, but Berman shows that we need to expand the idea of Romanticism to include its philosophy. Hemingway, widely viewed as a stylist who captured experience by simplifying language, is revealed as consciously demonstrating reality's resistance to language. Between these two renowned writers stands Wilson, who is critically influenced by Alfred North Whitehead, as well as Dewey, James, Santayana, and Freud.
By patiently mapping the correctness of these philosophers, historians, literary critics and writers, Berman aims to open a gateway into the era. This work should be of interest to scholars of American literature, philosophy and aesthetics; to academic libraries; to students of intellectual history; and to general readers interested in Fitzgerald, Hemingway and Wilson.
The Forsaken Son engages the provocative coincidence of the vocabularies of infanticide and Christianity, specifically atonement theology, in six modern American novels: Flannery O’Connor’s The Violent Bear It Away, the first two installments of John Updike’s Rabbit tetralogy, Toni Morrison’s Beloved, Joyce Carol Oates’s My Sister, My Love, and Cormac McCarthy’s Outer Dark.
Christian atonement theology explains why God lets His son be crucified. Yet in recent years, as an increasing number of scholars have come to reject that explanation, the cross reverts from saving grace to trauma—or even crime. More bluntly, without atonement, the cross may be a filicide, in which God forces his son to die for no apparent reason. Pederson argues that the novels about child murder mentioned above likewise give voice to modern skepticism about traditional atonement theology.
The Freedom to Remember examines contemporary literary revisions of slavery in the United States by black women writers. The narratives at the center of this book include: Octavia E. Butler’s Kindred, Sherley Anne Williams’s Dessa Rose, Toni Morrison’s Beloved, J. California Cooper’s Family, and Lorene Cary’s The Price of a Child.
Recent studies have investigated these works only from the standpoint of victimization. Angelyn Mitchell changes the conceptualization of these narratives, focusing on the theme of freedom, not slavery, defining these works as “liberatory narratives.” These works create a space to problematize the slavery/freedom dichotomy from which contemporary black women writers have the “safe” vantage point to reveal aspects of enslavement that their ancestors could not examine. The nineteenth-century female emancipatory narrative, by contrast, was written to aid the cause of abolition by revealing the unspeakable realitiesof slavery. Mitchell shows how the liberatory narrative functions to emancipate its readers from the legacies of slavery in American society: by facilitating a deeper discussion of the issues and by making them new through illumination and interrogation.
Doyle brings together authors often separated by nation, race, and period, including Aphra Behn, Eliza Haywood, Olaudah Equiano, Nathaniel Hawthorne, Harriet Wilson, Pauline Hopkins, George Eliot, and Nella Larsen. In so doing, she reassesses the strategies of early women novelists, reinterprets the significance of rape and incest in the novel, and measures the power of race in the modern English-language imagination.
In his cogent and groundbreaking book, From Slave Ship to Supermax, Patrick Elliot Alexander argues that the disciplinary logic and violence of slavery haunt depictions of the contemporary U.S. prison in late twentieth-century Black fiction. Alexander links representations of prison life in James Baldwin’s novel If Beale Street Could Talk to his engagements with imprisoned intellectuals like George Jackson, who exposed historical continuities between slavery and mass incarceration. Likewise, Alexander reveals how Toni Morrison’s Beloved was informed by Angela Y. Davis’s jail writings on slavery-reminiscent practices in contemporary women’s facilities. Alexander also examines recurring associations between slave ships and prisons in Charles Johnson’s Middle Passage, and connects slavery’s logic of racialized premature death to scenes of death row imprisonment in Ernest Gaines’ A Lesson Before Dying.
Alexander ultimately makes the case that contemporary Black novelists depict racial terror as a centuries-spanning social control practice that structured carceral life on slave ships and slave plantations—and that mass-produces prisoners and prisoner abuse in post–Civil Rights America. These authors expand free society’s view of torment confronted and combated in the prison industrial complex, where discriminatory laws and the institutionalization of secrecy have reinstated slavery’s system of dehumanization.
Full Metal Apache introduces English-language readers to a vast array of Japanese writers and performers and considers their work in relation to the output of William Gibson, Thomas Pynchon, H. G. Wells, Jack London, J. G. Ballard, and other Westerners. Tatsumi moves from the poetics of metafiction to the complex career of Madame Butterfly stories and from the role of the Anglo-American Lafcadio Hearn in promoting Japanese folklore within Japan during the nineteenth century to the Japanese monster Godzilla as an embodiment of both Japanese and Western ideas about the Other. Along the way, Tatsumi develops original arguments about the self-fashioning of “Japanoids” in the globalist age, the philosophy of “creative masochism” inherent within postwar Japanese culture, and the psychology of “Mikadophilia” indispensable for the construction of a cyborg identity. Tatsumi’s exploration of the interplay between Japanese and American cultural productions is as electric, ebullient, and provocative as the texts and performances he analyzes.
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