Aristotle's much-translated On Poetics is the earliest and arguably the best treatment that we possess of tragedy as a literary form. Seth Benardete and Michael Davis have translated it anew with a view to rendering Aristotle’s text into English as precisely as possible. A literal translation has long been needed, for in order to excavate the argument of On Poetics one has to attend not simply to what is said on the surface but also to the various puzzles, questions, and peculiarities that emerge only on the level of how Aristotle says what he says and thereby leads one to revise and deepen one’s initial understanding of the intent of the argument. As On Poetics is about how tragedy ought to be composed, it should not be surprising that it turns out to be a rather artful piece of literature in its own right.
Benardete and Davis supplement their edition of On Poetics with extensive notes and appendices. They explain nuances of the original that elude translation, and they provide translations of passages found elsewhere in Aristotle’s works as well as in those of other ancient authors that prove useful in thinking through the argument of On Poetics both in terms of its treatment of tragedy and in terms of its broader concerns. By following the connections Aristotle plots between On Poetics and his other works, readers will be in a position to appreciate the centrality of this little book for his thought on the whole.
In an introduction that sketches the overall interpretation of On Poetics presented in his The Poetry of Philosophy (St. Augustine’s Press, 1999), Davis argues that, while On Poetics is certainly about tragedy, it has a further concern extending beyond poetry to the very structure of the human soul in its relation to what is, and that Aristotle reveals in the form of his argument the true character of human action.
The novel has lost its purpose, Joseph Bottum argues in this fascinating new look at the history of fiction. We have not transcended our need for what novels provide, but we have grown to distrust the culture that allowed novels to flourish. “For almost three hundred years,” Bottum writes, “the novel was a major art form, perhaps the major art form, of the modern world—the device by which, more than any other, we tried to explain ourselves to ourselves.” But now we no longer “read novels the way we used to.”
In a historical tour de force—the kind of sweeping analysis almost lost to contemporary literary criticism—Bottum traces the emergence of the novel from the modern religious crisis of the individual soul and the atomized self. In chapters on such figures as Sir Walter Scott, Charles Dickens, and Thomas Mann, he examines the enormous ambitions once possessed by novels and finds in these older works a rebuke of our current failure of nerve.
“We walk with our heads down,” Bottum writes. “Without a sense of the old goals and reasons––a sense of the good achieved, understood as progress––all that remains are the crimes the culture committed in the past to get where it is now. uncompensated by achievement, unexplained by purpose, these unameliorated sins must now seem overwhelming: the very definition of a failed culture.” In readings of everything from genre fiction to children’s books, Bottum finds a lack of faith in the ability of art to respond to the deep problems of existence. “the decline of the novel’s prestige reflects and confirms a genuine cultural crisis,” he writes.
Linking the novel to its religious origins, Bottum describes the urgent search for meaning in the new conditions of the modern age: “If the natural world is imagined by modernity as empty of purpose, then the hunt for nature’s importance is supernatural, by definition.” the novel became a fundamental device by which culture pursued the supernatural—facilitated by modernity’s confidence in science and cultural progress. Losing that confidence, Bottum says, we lost the purpose of the art: “the novel didn’t fail us. We failed the novel.”
Told in fast-paced, wide-ranging prose, Bottum’s The Decline of the Novel is a succinct critique of classical and contemporary fiction, providing guidelines for navigating the vast genre. this book is a must-read for those who hunger for grand accounts of literature, students of literary form, critics of contemporary art, and general readers who wish to learn, finally, what we all used to know: the deep moral purpose of reading novels.
Before the Second Vatican Council, America’s Catholics operated largely as a coherent voting bloc, usually in connection with the Democratic Party. Their episcopal leaders generally spoke for Catholics in political matters; at least, where America’s bishops asserted themselves in public affairs there was little audible dissent from the faithful.
More than occasionally, the immigrant Church’s eagerness to demonstrate its patriotic bona fides furthered its tendency to speak with one voice about national matters, and in line with the broader societal consensus. And, notwithstanding the considerable conflict which Catholics encountered, and generated, in American political life, there was before the Council broad agreement in American culture about the centrality of Biblical morality to the success of Americans’ experiment with republican government.
In other words: before the Council, American Catholics’ relationship to the political common good was mediated, somewhat uncritical, and insulated from conflict (both within and without the Church) over such fundamental matters as protection of innocent life, marriage and family life, and (to a lesser extent) religious liberty.
This has all changed since the mid-1960s. For the first time in the Church’s pilgrimage on these shores, controversial questions about the basic moral requirements of the political common good are front and center for America’s Catholics. These questions require Catholics to confront matters which heretofore they either took for granted, read off from the background culture, or which they left to the bishops to handle. But the Council Fathers rightly recognized that Jesus calls upon a formed and informed laity to act as leaven in the public realm, to bring Gospel values to the temporal sphere. In this book of essays touching upon Catholic social doctrine, the truth about human equality and political liberty, and religious faith as it bears upon public life and the public engagement of lay Catholics, Gerard Bradley supplies indispensable aid to those seeking to answer Jesus’ call.
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