When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production.

Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices--practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.,

Human consciousness, long the province of literature, has lately come in for a remapping--even rediscovery--by the natural sciences, driven by developments in Artificial Intelligence, neuroscience, and evolutionary biology. As the richest record we have of human consciousness, literature, David Lodge suggests, may offer a kind of understanding that is complementary, not opposed, to scientific knowledge. Writing with characteristic wit and brio, and employing the insight and acumen of a skilled novelist and critic, Lodge here explores the representation of human consciousness in fiction (mainly English and American) in light of recent investigations in the sciences.

How does the novel represent consciousness? And how has this changed over time? In a series of interconnected essays, Lodge pursues these questions down various paths: How does the novel's method compare with that of other creative media such as film? How does the consciousness (and unconscious) of the creative writer do its work? And how can criticism infer the nature of this process through formal analysis? In essays on Charles Dickens, E. M. Forster, Evelyn Waugh, Kingsley and Martin Amis, Henry James, John Updike, and Philip Roth, and in reflections on his own practice as a novelist, Lodge is able to bring to light--and to engaging life--the technical, intellectual, and sometimes simply mysterious working of the creative mind.

During World War II and the early Cold War period, factors such as race, gender, sexual orientation, or class made a number of American writers feel marginalized in U.S. society. Cosmopolitan Minds focuses on a core of transnational writers—Kay Boyle, Pearl S. Buck, William Gardner Smith, Richard Wright, and Paul Bowles—who found themselves prompted to seek experiences outside of their home country, experiences that profoundly changed their self-understanding and creative imagination as they encountered alternative points of views and cultural practices in Europe, Asia, and Africa.

Alexa Weik von Mossner offers a new perspective on the affective underpinnings of critical and reflexive cosmopolitanism by drawing on theories of emotion and literary imagination from cognitive psychology, philosophy, and cognitive literary studies. She analyzes how physical dislocation, and the sometimes violent shifts in understanding that result from our affective encounters with others, led Boyle, Buck, Smith, Wright, and Bowles to develop new, cosmopolitan solidarities across national, ethnic, and religious boundaries. She also shows how, in their literary texts, these writers employed strategic empathy to provoke strong emotions such as love, sympathy, compassion, fear, anger, guilt, shame, and disgust in their readers in order to challenge their parochial worldviews and practices. Reading these texts as emotionally powerful indictments of institutionalized racism and national violence inside and outside of the United States, Weik von Mossner demonstrates that our emotional engagements with others—real and imagined—are crucially important for the development of transnational and cosmopolitan imaginations.