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With clarity and precise detail, Dan Masterson creates a narrative of how we live, love, and die. In blank verse and rhymed stanzas, in free verse and taut lyrics, he delivers the story of a woman trap ped in an avalanche, a husband daring himself to death in an ocean swim, or a son arranging the final affairs of his parents. There is always an edge to Masterson’s characters—they are everyday people, but we meet them on the one day when the stakes are highest.

He holds a reverence for the particulars of a place, for gardens and homes, for dresser drawers and work benches, for cabins in the Adirondacks, ponds, tree houses, and ornamental stones. The leavings of loved ones—strong boxes, pajamas, rosaries—are passed on as relics that both heal and trouble. In Masterson’s world, characters learn how to lose, how to change, and even how to survive their most painful memories.

Selected from thirty years of work, and including an eclectic selection of new poems, this book unfurls Masterson’s full canvas of abilities: his penchant for startling descriptions, his keen insight into our nobility and fallibility, and his skill at making us live his poems.

By synthesizing Kayser's and Bakhtin's views of the grotesque and Heidegger's philosophy of Being, American Fiction and the Metaphysics of the Grotesque seeks to demonstrate that American fiction from Poe to Pynchon has tried to convey the existential dimension: the pre-individual totality or flow of life, which defines itself against the mind and its linguistic capacity. Dieter Meindl shows how the grotesque, through its self-contradictory nature, has been instrumental in expressing this reality-conception, an antirationalist stance in basic agreement with existential thought. The historical validity of this new metaphysics, which grants precedence to Being--the context of cognition--over the cognizant subject, must be upheld in the face of deconstructive animadversions upon any metaphysics of presence. The notion of decentering the subject, Meindl argues, did not originate with deconstruction.

The existential grotesque confirms the protomodernist character of classic American fiction. Meindl traces its course through a number of well-known texts by Melville, James, Gilman, Anderson, Faulkner, and O'Connor, among others. To convey life conceived as motion, these writers had to capture--that is, immobilize--it in their art: an essentially distortive and, therefore, grotesque device. Melville's "Bartleby," dealing with a mort vivant, is the seminal text in this mode of indirectness. As opposed to the existential grotesque, which grants access to a preverbal realm, the linguistic grotesque of postmodern fiction works on the assumption that all reality is referable to language in a textual universe.

American Fiction and the Metaphysics of the Grotesque will significantly alter our understanding of certain traditions in American literature.

In American Fiction in the Cold War Thomas Hill Schaub makes it clear that Trilling’s summary was in itself a mythic reconstruction, a prominent example of the way liberal writers in the late 1940s and 1950s came to terms with their political past.  Schaub’s book brilliantly analyzes their efforts to reshape an “old” liberalism alleged to hold naively optimistic views of human nature, scientific reason, and social progress into a “new,” skeptical liberalism that recognized the persistence of human evil, the fragility of reason, and the ambiguity of moral decision.
    Most important, as American Fiction in the Cold War demonstrates, these liberal reassessments of history, politics, human nature, and destiny—what Schaub calls the “liberal narrative”—mediated the critical and imaginative production of the literary community after World War II.  Schaub shows that the elements of this narrative are visible in a wide spectrum of cultural narratives in American history, political philosophy, and social criticism during the Cold War era.  His analysis of the dominant critical communities of the late 1940s—led by critics such as Lionel Trilling and Irving Howe, Cleanth Brooks and Allen Tate—recovers the political meanings  embedded within their debates over the nature of literary realism, the definition of the novel, and speculations on its “death.”
    In the second part of his study, Schaub turns to Ralph Ellison, Flannery O’Connor, Norman Mailer, and John Barth.  His readings of their fiction isolate the political and cultural content of works often faulted for their apparent efforts to transcend social history.  Reviewing John Barth’s End of the Road, for example, he shows the politics of culture concealed within what seems to be a philosophical narrative.  In novel after novel, he demonstrates, the liberal narrative is operating from within, tuning and steering the direction of the plot and the creation of the character.  Schaub’s penetrating exploration of the relationship between U.S. political and social thought and the literary consciousness in the early postwar years will be of interest to intellectual historians and to students of American literary culture.

In America as in Britain, the rise of the Gothic represented the other—the fearful shadows cast upon Enlightenment philosophies of common sense, democratic positivism, and optimistic futurity. Many critics have recognized the centrality of these shadows to American culture and self-identification. American Gothic, however, remaps the field by offering a series of revisionist essays associated with a common theme: the range and variety of Gothic manifestations in high and popular art from the roots of American culture to the present.

The thirteen essayists approach the persistence of the Gothic in American culture by providing a composite of interventions that focus on specific issues—the histories of gender and race, the cultures of cities and scandals and sensations—in order to advance distinct theoretical paradigms. Each essay sustains a connection between a particular theoretical field and a central problem in the Gothic tradition.

Drawing widely on contemporary theory—particularly revisionist views of Freud such as those offered by Lacan and Kristeva—this volume ranges from the well-known Gothic horrors of Edgar Allan Poe and Nathaniel Hawthorne to the popular fantasies of Stephen King and the postmodern visions of Kathy Acker. Special attention is paid to the issues of slavery and race in both black and white texts, including those by Ralph Ellison and William Faulkner. In the view of the editors and contributors, the Gothic is not so much a historical category as a mode of thought haunted by history, a part of suburban life and the lifeblood of films such as The Exorcist and Fatal Attraction.