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Central Americans are one of the largest Latino population groups in the United States. Yet, Arturo Arias argues, the cultural production of Central Americans remains little known to North Americans.

In Taking Their Word, Arias complicates notions of the cultural production of Central America, from Mexico in the North to Panama in the South. He charts the literature of Central America’s liberation struggles of the 1970s and 1980s, its transformation after peace treaties were signed, the emergence of a new Maya literature that decenters Latin American literature written in Spanish, and the rise and fall of testimonio. Arias demonstrates that Central America and its literature are marked by an indigenousness that has never before been fully theorized or critically grasped. Never one to avoid controversy, Arias proffers his views of how the immigration of Central Americans to North America has changed the cultural topography of both zones.

With this groundbreaking work, Arias establishes the importance of Central American literature and provides a frame for future studies of the region’s culture.

Arturo Arias is director of Latin American studies at the University of Redlands. He is the author of six novels in Spanish and editor of The Rigoberta Menchú Controversy (Minnesota, 2001).

The sixteen essays in this anthology describe the practice of teaching about place, with the goal of inspiring educators as well as other readers to discover the value of close investigation of their own places. The contributors discuss places from the desert river canyons of the American West, to the bayous of Texas, to wildlife refuges on the Atlantic Coast, to New England’s forests and river, and back to the wildland-urban interface in suburban Southern California.  These essays reveal broader lessons about the possibilities and limitations that come with teaching about place and inhabiting our own places outside the classroom. Contributors include: Ann Zwinger, Bradley John Monsma, SueEllen Campbell, Terrell Dixon, and John Elder.

Taking students out of the classroom and into a variety of settings, ranging from remote wilderness sites to urban or built environments is now recognized as a valuable means of teaching ecological concepts and environmental values. But field studies are also a way of encouraging explorations across the curriculum, enhancing the teaching of life sciences, literature, and creative writing.

Teaching in the Field is the first volume to specifically survey field studies conducted through colleges and universities. The essays, arranged into three sections, offer rationales, pedagogical strategies, and foundational advice and information that broaden and strengthen the collective knowledge of this increasingly popular means of instruction. The essays present theoretical information within engaging, candid narratives that report on various aspects of field experiences, whether hour-long excursions or month-long trips.

Teachers of environmental studies, of English, composition, and creative writing, and of allied humanities and science disciplines, will find here a wealth of success stories and cautionary tales to guide them in envisioning their own outdoor classrooms.

Part epistolary memoir, part handbook, Teaching Life reflects on more than three decades of teaching literature and touching the lives of students. Both a reflection on a life in literature and a primer on teaching as a vocation, this soul-stirring work also provides behind-the-scenes stories of many of the authors who have influenced Dale Salwak’s career.

Written in response to the sudden death of one of his students, who died tragically in an automobile accident on her way to Salwak’s office to talk over her career plans, Teaching Life is an effort to impart lessons to the next generation of teachers: “It was the suddenness of her death, I think, along with the utter loss of so much potential, which struck me forcibly, and I found myself wondering if anything I had said in class had made a difference in her too-short life or, for that matter, in the lives of any of my students.”

By turns analytical, reflective, and exhortatory, Teaching Life unselfconsciously captures the fascination, enlightenment, and sheer joy that literary studies can offer professors and students. It also implicitly speaks to society's prevailing—and disturbing—prejudice against the profession.

Teaching the Literature Survey Course makes the case for maintaining—even while re-imagining and re-inventing—the place of the survey as a transformative experience for literature students. Through essays both practical and theoretical, the collection presents survey teachers with an exciting range of new strategies for energizing their teaching and engaging their students in this vital encounter with our evolving literary traditions.

​From mapping early English literature to a team-based approach to the American survey, and from multimedia galleries to a “blank syllabus,” contributors propose alternatives to the traditional emphasis on lectures and breadth of coverage. The volume is at once a set of practical suggestions for working teachers (including sample documents like worksheets and syllabi) and a provocative engagement with the question of what introductory courses can and should be.

Text and Culture was first published in 1989. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

In Text & Culture, Daniel Cottom examines the political aspects of contemporary disciplines of interpretation. He pleads against limiting the act of reading by disqualifying some readings as "wrong" or unscholarly, and he argues for the necessity of multiple readings, claiming that a closed-off text glosses over differences that are political in nature. He proceeds, then, from the notion of text to culture. Just as the reading of the text is conditioned by irreducible political differences, so is the reading of culture. Finally, to illustrate and further develop his arguments, Cottom presents an extensive analysis of Great Expectations.

Cottom's materials range from academic jokes to King Lear, and the writers he discusses range from Kant to Derrida, from Freud to Basil Bernstein, from Ludwig Wittgenstein and Bronislaw Malinowski to Erving Goffman, Clifford Geertz, and Stanley Fish. This study is especially concerned with the way "culture" and related terms, such as "context" and "norm," are part of a larger discourse in the contemporary humanities and social sciences - a discourse in which their effect is to repress recognition of important historical differences, conflicts, and possibilities. At the same time that he shows how difficult it is to get "beyond culture," he tries to indicate how interpretation may be turned into a more socially responsible practice.

Daniel Cottom is associate professor of English at the University of Florida. He is the author of Social Figures: George Eliot, Social History, and Literary Representation (Minnesota, 1987) and The Civilized Imagination: A Study of Ann Radcliffe, Jane Austen, and Sir Walter Scott.

This brilliantly argued book is an entirely fresh critique of the postmodern turn. David Simpson sets his sights on the most distinctive aspects of postmodern scholarship: the pervasiveness of the literary and the flight from grand theory to local knowledge.

Simpson examines defining features of postmodern thought—storytelling, autobiography, anecdote, and localism—and traces their unacknowledged roots in literature and literary criticism. Considering such examples as the conversational turn in philosophy led by Richard Rorty and the anecdotal qualities of the New Historicism, he argues that much of contemporary scholarship is literary in its terms, methods, and assumptions about knowledge; in their often unconscious adoption of literary approaches, scholars in philosophy, history, anthropology, and other disciplines have confined themselves to a traditional—and limited—way of looking at the world. Simpson is the first to uncover the largely unacknowledged ancestry of the key paradigms and sensibilities of the academic postmodern—tracing their roots to nineteenth-century Romanticism and to more general traditions of literature. He warns scholars against mistaking the migration of ideas from one discipline to another for a radically new response to the postmodern age.

In his nuanced and balanced assessment of the academic postmodern enterprise, Simpson recognizes that both the literary turn and the emphasis on local, subjective voices have done much to enrich knowledge. But he also identifies the danger in abandoning synthetic knowledge to particular truths, cautioning that "we would be foolish to pretend that little narratives are true alternatives to grand ones, rather than chips off a larger block whose shape we can no longer see because we are not looking."

With so many new children's books published each year, how can children learn to choose good books, and how can adults help them? This guide is designed to aid adults—parents, teachers, librarians—in selecting from the best children's literature published in recent years. By encouraging reading and ownership of books, by suggesting better books, and by discussing good books with enthusiasm and understanding, adults may help children to acquire discrimination in reading.

This guide contains 1,400 reviews of the best children's literature published between 1966 and 1972.

This collection reviews the best children's books that have appeared from 1973 to 1978. The reviews were written and selected by Zena Sutherland, the editor of the University of Chicago's Bulletin of the Center for Children's Books. Her 1973 edition of The Best in Children's Books, which covered books published from 1966 to 1972, was cited by the American School Board Journal as one of the outstanding books of the year in education.

Designed to aid adults—parents, teachers, librarians—in selecting from the best of recent children's literature, this guide provides 1,400 reviews of books published between 1979 and 1984.

This volume carries on the tradition established by Zena Sutherland's two earlier collections covering the periods from 1966 to 1972 and 1973 to 1978. Her 1973 edition of The Best in Children's Books was cited by the American School Board Journal as one of the outstanding books of the year in education.

In today's increasingly electronic world, we say our personality traits are "hard-wired" and we "replay" our memories. But we use a different metaphor when we speak of someone "reading" another's mind or a desire to "turn over a new leaf"—these phrases refer to the "book of the self," an idea that dates from the beginnings of Western culture.

Eric Jager traces the history and psychology of the self-as-text concept from antiquity to the modern day. He focuses especially on the Middle Ages, when the metaphor of a "book of the heart" modeled on the manuscript codex attained its most vivid expressions in literature and art. For instance, medieval saints' legends tell of martyrs whose hearts recorded divine inscriptions; lyrics and romances feature lovers whose hearts are inscribed with their passion; paintings depict hearts as books; and medieval scribes even produced manuscript codices shaped like hearts.

"The Book of the Heart provides a fresh perspective on the influence of the book as artifact on our language and culture. Reading this book broadens our appreciation of the relationship between things and ideas."—Henry Petroski, author of The Book on the Bookshelf

What is an author? What is a text? At a time when the definition of "text" is expanding and the technology whereby texts are produced and disseminated is changing at an explosive rate, the ways "authorship" is defined and rights conferred upon authors must also be reconsidered. This volume argues that contemporary copyright law, rooted as it is in a nineteenth-century Romantic understanding of the author as a solitary creative genius, may be inapposite to the realities of cultural production. Drawing together distinguished scholars from literature, law, and the social sciences, the volume explores the social and cultural construction of authorship as a step toward redefining notions of authorship and copyright for today's world.
These essays, illustrating cultural studies in action, are aggressively interdisciplinary and wide-ranging in topic and approach. Questions of collective and collaborative authorship in both contemporary and early modern contexts are addressed. Other topics include moral theory and authorship; copyright and the balance between competing interests of authors and the public; problems of international copyright; musical sampling and its impact on "fair use" doctrine; cinematic authorship; quotation and libel; alternative views of authorship as exemplified by nineteenth-century women's clubs and by the Renaissance commonplace book; authorship in relation to broadcast media and to the teaching of writing; and the material dimension of authorship as demonstrated by Milton's publishing contract.

Contributors. Rosemary J. Coombe, Margreta de Grazia, Marvin D'Lugo, John Feather, N. N. Feltes, Ann Ruggles Gere, Peter Jaszi, Gerhard Joseph, Peter Lindenbaum, Andrea A. Lunsford and Lisa Ede, Jeffrey A. Masten, Thomas Pfau, Monroe E. Price and Malla Pollack, Mark Rose, Marlon B. Ross, David Sanjek, Thomas Streeter, Jim Swan, Max W. Thomas, Martha Woodmansee, Alfred C. Yen

For thirty years the "death of the author" has been a familiar poststructuralist slogan in literary theory, widely understood and much debated as a dismissal of the author, a declaration of the writer's irrelevance to the readers experience. In this concise book, Jane Gallop revitalizes this hackneyed concept by considering not only the abstract theoretical death of the author but also the writer's literal death, as well as other authorial "deaths" such as obsolescence. Through bravura close readings of the influential literary theorists Roland Barthes, Jacques Derrida, Eve Kosofsky Sedgwick, and Gayatri Chakravorty Spivak, she shows that the death of the author is best understood as a relation to temporality, not only for the reader but especially for the writer. Gallop does not just approach the death of the author from the reader's perspective; she also reflects at length on how impending death haunts the writer. By connecting an author's theoretical, literal, and metaphoric deaths, she enables us to take a fuller measure of the moving and unsettling effects of the deaths of the author on readers and writers, and on reading and writing.

In The Difference Aesthetics Makes cultural critic Kandice Chuh asks what the humanities might be and do if organized around what she calls “illiberal humanism” instead of around the Western European tradition of liberal humanism that undergirds the humanities in their received form. Recognizing that the liberal humanities contribute to the reproduction of the subjugation that accompanies liberalism's definition of the human, Chuh argues that instead of defending the humanities, as has been widely called for in recent years, we should radically remake them. Chuh proposes that the work of artists and writers like Lan Samantha Chang, Carrie Mae Weems, Langston Hughes, Leslie Marmon Silko, Allan deSouza, Monique Truong, and others brings to bear ways of being and knowing that delegitimize liberal humanism in favor of more robust, capacious, and worldly senses of the human and the humanities. Chuh presents the aesthetics of illiberal humanism as vital to the creation of sensibilities and worlds capable of making life and lives flourish.

Where does the university begin and the "outside" end? How has literature become established as a separate domain within the university? Demonstrating that these questions of division are intricately related, Peggy Kamuf explores the space that the university devotes to the study of literature.

Kamuf begins by analyzing the complex history of literary study within the modern university, critically reading developments from the French Revolution through the nineteenth century and beyond in Europe. She then turns to one of the most troubling works in the American literary canon—Melville's The Confidence-Man—to show how academic literary history has avoided confronting the implications of works in which meaning is never solely confined within a past. By engaging a future readership to which it applies for credit, Kamuf argues, literature cannot serve as a stable object of study. It locates, rather, a site of "the university in deconstruction."

Ranging from disciplinary histories of literature to our current culture wars, Kamuf offers a fascinating critique of academic literary study.

Certain questions are basic to the human condition: how we imagine the world, and ourselves and others within it; how we confront the constraints of language and the limits of our own minds; and how we use imagination to give meaning to past experiences and to shape future ones. These are the questions James Boyd White addresses in The Edge of Meaning, exploring each through its application to great works of Western culture—Huckleberry Finn, the Odyssey, and the paintings of Vermeer among them. In doing so, White creates a deeply moving and insightful book and presents an inspiring conception of mind, language, and the essence of living.

Wayne Booth wrote some of the most influential and engaging criticism of our time, most notably the 1961 classic The Rhetoric of Fiction, a book that transformed literary criticism and became the standard reference point for advanced discussions of how fiction works, how authors make novels accessible, and how readers re-create texts. 

While Booth’s work was formative to the study of literature, his essential writings have never been collected in a single volume—until now. Selected by Walter Jost in collaboration with Booth himself, the texts anthologized here present a picture of this indispensable critic’s contributions to literary and rhetorical studies. The selections range from memorable readings of Macbeth, Jane Austen, George Eliot, and Henry James to engagements with Booth’s intellectual heroes, such as Richard McKeon and Mikhail Bakhtin. But rhetoric, Booth’s abiding concern as a critic and thinker, provides the organizing principle of the anthology. The Essential Wayne Booth illuminates the scope of Booth’s rhetorical inquiry: the entire range of resources that human beings share for producing effects on one another. Whether about metaphors for our friendship with books or the two cultures of science and religion, the texts collected here always return to the techniques and ethics of our ways of communicating with each other—that is, to rhetoric.

The Essential Wayne Booth is a capstone to Booth's long career and an eloquent reminder of the ways in which criticism can make us alive to the arts of writing, talking, and listening.

The French slave trade forced more than one million Africans across the Atlantic to the islands of the Caribbean. It enabled France to establish Saint-Domingue, the single richest colony on earth, and it connected France, Africa, and the Caribbean permanently. Yet the impact of the slave trade on the cultures of France and its colonies has received surprisingly little attention. Until recently, France had not publicly acknowledged its history as a major slave-trading power. The distinguished scholar Christopher L. Miller proposes a thorough assessment of the French slave trade and its cultural ramifications, in a broad, circum-Atlantic inquiry. This magisterial work is the first comprehensive examination of the French Atlantic slave trade and its consequences as represented in the history, literature, and film of France and its former colonies in Africa and the Caribbean.

Miller offers a historical introduction to the cultural and economic dynamics of the French slave trade, and he shows how Enlightenment thinkers such as Montesquieu and Voltaire mused about the enslavement of Africans, while Rousseau ignored it. He follows the twists and turns of attitude regarding the slave trade through the works of late-eighteenth- and early-nineteenth-century French writers, including Olympe de Gouges, Madame de Staël, Madame de Duras, Prosper Mérimée, and Eugène Sue. For these authors, the slave trade was variously an object of sentiment, a moral conundrum, or an entertaining high-seas “adventure.” Turning to twentieth-century literature and film, Miller describes how artists from Africa and the Caribbean—including the writers Aimé Césaire, Maryse Condé, and Edouard Glissant, and the filmmakers Ousmane Sembene, Guy Deslauriers, and Roger Gnoan M’Bala—have confronted the aftermath of France’s slave trade, attempting to bridge the gaps between silence and disclosure, forgetfulness and memory.

A collection of thirteen original essays by leaders in the emerging field of ecocriticism,The Greening of Literary Scholarship is devoted to exploring new and previously neglected literatures, theories, and methods in environmental-literary scholarship.

Lying appears to be ubiquitous, what Franz Kafka called "a universal principle”; yet, despite a number of recent books on the subject, it has been given comparatively little genuinely systematic attention by philosophers, social scientists, or even literary theorists. In The Habit of Lying John Vignaux Smyth examines three forms of falsification—lying, concealment, and fiction—and makes a strong critique of traditional approaches to each of them, and, above all, to the relations among them.
With recourse to Rene Girard, Paul de Man, Theodor Adorno, Leo Strauss, and other theoreticians not usually considered together, Smyth arrives at some surprising conclusions about the connections between lying, mimesis, sacrifice, sadomasochism, and the sacred, among other central subjects. Arguing that the relation between lying and truthtelling has been characterized in the West by sharply sacrificial features, he begins with a critique of the philosophies of lying espoused by Kant and Sissela Bok, then concludes that the problem of truth and lies leads to the further problem of the relation between law and arbitrariness as well as to the relation between rationality and unanimity. Constructively criticizing the work of such philosophers as Bertrand Russell, Ludwig Wittgenstein, Richard Rorty, and Nelson Goodman, Smyth shows how these problems occur comparably in fiction theory and how Paul de Man’s definition of fiction as arbitrariness finds confirmation in analytic philosophy. Through the novels of Defoe, Stendhal, and Beckett—with topics ranging from Defoe’s treatment of lies, fiction, and obscenity to Beckett’s treatment of the anus and the sacred—Smyth demonstrates how these texts generalize the issues of mendacity, concealment, and sacrificial arbitrariness in Girard’s sense to almost every aspect of experience, fiction theory, and cultural life. The final section of the book, taking its cue from Shakespeare, elaborates a sacrificial view of the history of fashion and dress concealment.

In this groundbreaking volume, Krzysztof Ziarek rethinks modern experience by bringing together philosophical critiques of modernity and avant-garde poetry. Ziarek explores, through selective readings of avant-garde poetry, the key aspects of the radical critique of experience: technology, everydayness, event, and sexual difference. To that extent, The Historicity of Experience is less a book about the avant-garde than a critique of experience through the avant-garde. Ziarek reads the avant-garde in dialogue with the work of some of the major critics of modernity (Martin Heidegger, Walter Benjamin, Jean-François Lyotard, and Luce Irigaray) to show how avant-garde experiments bear critically on the issue of modern experience and its technological organization.

The four poets Ziarek considers—Gertrude Stein, Velimir Khlebnikov, Miron Biaoszewski, and Susan Howe—demonstrate the broad reach of and variety of forms taken by the avant-garde revision of experience and aesthetics. Moreover, this quartet illustrates how the main operative concepts and strategies of the avant-garde underpinned the practices of canonical writers. A profound philosophical meditation on language, modernity, and the everyday, The Historicity of Experience offers a fundamental reconceptualization of the avant-garde in relation to experience.

Why do we so often speak of books as living, flourishing, and dying? And what is at stake when we do so? This habit of treating books as people, or personifying texts, is rampant in postwar American culture. In this bracing study, Amy Hungerford argues that such personification has become pivotal to our contemporary understanding of both literature and genocide. Personified texts, she contends, play a particularly powerful role in works where the systematic destruction of entire ethnic groups is at issue.

Hungerford examines the implications of conflating texts with people in a broad range of texts: Art Spiegelman's Maus; Ray Bradbury's Fahrenheit 451; the poetry of Sylvia Plath; Binjamin Wilkomirski's fake Holocaust memoir Fragments; and the fiction of Saul Bellow, Philip Roth, and Don DeLillo. She considers the ethical consequences of this trend in the work of recent and contemporary theorists and literary critics as well, including Cathy Caruth, Jacqueline Rose, Jacques Derrida, and Paul de Man. What she uncovers are fundamentally flawed ideas about representation that underwrite and thus undermine powerful and commonly accepted claims about literature and identity. According to Hungerford, the personification of texts is ethically corrosive and theoretically unsound. When we exalt the literary as personal and construe genocide as less a destruction of human life than of culture, we esteem memory over learning, short-circuit debates about cultural change, lend credence to the illusion or metaphysics of presence, and limit our conception of literature and its purpose.

Ultimately, The Holocaust of Texts asks us to think more deeply about the relationship between reading, experience, and memorialization. Why, for instance, is it more important to remember acts of genocide than simply to learn about them? If literary works are truly the bearers of ontology, then what must be our conduct toward them? Considering difficult questions such as these with fresh logic, Hungerford offers us an invigorating work, one that will not only interest scholars of American and postwar literature, but students of the Holocaust and critical theory as well.

A personal and cultural mediation, Philip D. Beidler’s The Island Called Paradise explores the fascinating ways Cuban history and culture have permeated North American consciousness, and vice versa.

In The Island Called Paradise, Philip D. Beidler shares his personal discovery of the vast, rich, and astonishing history of the island of Cuba and the interrelatedness of Cuba and the US.

Cuba first entered Beidler’s consciousness in the early 1960s when he watched with mesmerized anxiety the televised reports of the Cuban missile crisis, a conflict that reduced a multifaceted, centuries-old history between North America and Cuba to the stark duotones of Cold War politics. Fifty years later, when Beidler traveled to the US’s island neighbor, he found a Cuba unlike the nation portrayed in truculent political rhetoric or in the easy preconceptions of US popular culture. Instead he found an entrancing people and landscape with deep historical connections to the US and a dazzling culture that overwhelmed his creative spirit.

In twelve original essays, Beidler reintroduces to English-speaking readers many of the central figures, both real and literary, of Cuban and Cuban-American history. Meet Cecilia Valdés, the young mixed-race heroine of a 1839 novel that takes readers to the poor streets and sumptuous salons of Spanish colonial Cuba, and Narciso López, a real-life Venezuelan adventurer and filibustero who attempted to foment a Cuban uprising against Spain. Both would have been familiar figures to nineteenth-century Americans. Beidler also visits the twentieth-century lives of “the two Ernestos” (Ernest Hemingway and Che Guevara), and the pop-culture Cuban icon Ricky Ricardo.

A country not with one history but multiple layers of history, Cuba becomes a fertile island for Beidler’s exploration. Art, he argues, perpetually crosses walls erected by politics, history, and nationality. At its core, The Island Called Paradise renews and refreshes our knowledge of an older Atlantic world even as we begin to envision a future in which the old bonds between our nations may be restored.

By producing literature in nontraditional forms—books made of cardboard trash, posters in subway stations, miniature shopping bags, digital publications, and even children's toys—Chileans have made and circulated literary objects in defiance of state censorship and independent of capitalist definitions of value. In The Labor of Literature Jane D. Griffin studies amateur and noncommercial forms of literary production in Chile that originated in response to authoritarian state politics and have gained momentum throughout the postdictatorship period. She argues that such forms advance a model of cultural democracy that differs from and sometimes contradicts the model endorsed by the state and the market.

By examining alternative literary publications, Griffin recasts the seventeen-year Pinochet dictatorship as a time of editorial experimentation despite widespread cultural oppression and shows how grassroots cultural activism has challenged government-approved corporate publishing models throughout the postdictatorship period. Griffin's work also points to the growing importance of autogestión, or do-it-yourself cultural production, where individuals combine artisanal forms with new technologies to make and share creative work on a global scale.

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.

Eric Ziolkowski’s monumental study examines Kierkegaard’s “whole ‘prolix literature,’” including both the pseudonymous and the signed published writings as well as the private journals, papers, and letters, in relation to works by five literary giants from different times and places: Clouds by Aristophanes; Parzival by the medieval German poet Wolfram von Eschenbach; Don Quixote by Cervantes; certain plays, particularly Hamlet, by Shakespeare; and the fictional, poeticphilosophical work Sartor Resartus, together with some of the essays by Kierkegaard’s Scottish contemporary Thomas Carlyle. No full or complete understanding of the writings of an author as prolific and complex as Kierkegaard is possible.

Yet Kierkegaard signals the essentially literary as opposed to strictly theological or philosophical nature of his writings. Ziolkowski first considers the notions of aesthetics and the aesthetic as Kierkegaard adapted them, and then his posture as a poet, as interrelated contexts of his selfconception as “a weed in literature.” After next taking account of the history of the critical recognition of Kierkegaard as a literary artist, he looks at an important characteristic of his literary craft that has received relatively little attention: the manner by which he and his pseudonyms read and quote other authors. Ziolkowski then explores the connections between the philosopher’s writings and those of other literary masters by whom he was directly influenced, such as Aristophanes, Cervantes, and Shakespeare; or of those who, while they did not directly influence him, gave paradigmatic expression to some of the same aspects of aesthetic, ethical, and religious existence that Kierkegaard and his pseudonyms portray. Ziolkowski’s seminal study will be of interest to Kierkegaard scholars, philosophers, and comparative literature scholars alike.

This long-awaited translation of Das literarische Kunstwerk makes available for the first time in English Roman Ingarden's influential study. Though it is inter-disciplinary in scope, situated as it is on the borderlines of ontology and logic, philosophy of literature and theory of language, Ingarden's work has a deliberately narrow focus: the literary work, its structure and mode of existence.

The Literary Word of Art establishes the groundwork for a philosophy of literature, i.e., an ontology in terms of which the basic general structure of all lliterary works can be determined. This "essential anatomy" makes basic tools and concepts available for rigorous and subtle aesthetic analysis.

Frequent and complex representations of jealousy in early modern Spanish literature offer symbolically rich and often contradictory images. Steven Wagschal examines these occurrences by illuminating the theme of jealousy in the plays of Lope de Vega, the prose of Miguel de Cervantes, and the complex poetry of Luis de Góngora. Noting the prevalence of this emotion in their work, he reveals what jealousy offered these writers at a time when Spain was beginning its long decline.

In the eighteenth century, when the picaresque had been eclipsed by neoclassical and preromantic models in much of Europe, it flourished anew in Russia. Marcia A. Morris's book, a study of this flowering and the antecedents of the picaresque in the seventeenth-century, offers new insight into both the genre and its broad appeal for Russian readers. Morris situates the earlier tales of roguery in the tumultuous social milieu of the waning medieval period and shows how these texts mirror many of the manifestations of subversive behavior in the larger culture. She also shows how eighteenth-century "Europeanized" men of letters, who publicly scorned this earlier literature, actually adapted its popular patterns in their own Western-inspired works. Her book provides fresh readings of several well-known texts and resurrects forgotten eighteenth-century picaresques, revealing their fusion of Western and indigenous aesthetics and their broader cultural underpinnings.

The job of regional literature is twofold: to explore and confront the culture from within, and to help define that culture for outsiders. Taken together, the two centuries of Ozarks literature collected in this ambitious anthology do just that. The fiction, nonfiction, poetry, and drama presented in The Literature of the Ozarks complicate assumptions about backwoods ignorance, debunk the pastoral myth, expand on the meaning of wilderness, and position the Ozarks as a crossroads of human experience with meaningful ties to national literary movements.

Among the authors presented here are an Osage priest, an early explorer from New York, a native-born farm wife, African American writers who protested attacks on their communities, a Pulitzer Prize–winning poet, and an art history professor who created a fictional town and a postmodern parody of the region’s stereotypes.

The Literature of the Ozarks establishes a canon as nuanced and varied as the region’s writers themselves.

The midwestern pastoral is a literary tradition of place and rural experience that celebrates an attachment to land that is mystical as well as practical, based on historical and scientific knowledge as well as personal experience. It is exemplified in the poetry, fiction, and essays of writers who express an informed love of the nature and regional landscapes of the Midwest. Drawing on recent studies in cultural geography, environmental history, and mythology, as well as literary criticism, The Midwestern Pastoral: Place and Landscape in Literature of the American Heartland relates Midwestern pastoral writers to their local geographies and explains their approaches. William Barillas treats five important Midwestern pastoralists—Willa Cather, Aldo Leopold, Theodore Roethke, James Wright, and Jim Harrison—in separate chapters. He also discusses Jane Smiley, U.S. Poet Laureate Ted Kooser, Paul Gruchow, and others. For these writers, the aim of writing is not merely intellectual and aesthetic, but democratic and ecological. In depicting and promoting commitment to local communities, human and natural, they express their love for, their understanding of, and their sense of place in the American Midwest. Students and serious readers, as well as scholars in the growing field of literature and the environment, will appreciate this study of writers who counter alienation and materialism in modern society.

            The masquerade's widespread appearance as a literary motif in works by such writers as Anna Akhmatova, Leonid Andreev, Andrei Bely, Aleksandr Blok, and Fyodor Sologub mirrored its popularity as a leisure-time activity and illuminated its integral role in the Russian modernist creative consciousness. Colleen McQuillen charts how the political, cultural, and personal significance of lavish costumes and other forms of self-stylizing evolved in Russia over time. She shows how their representations in literature engaged in dialog with the diverse aesthetic trends of Decadence, Symbolism, and Futurism and with the era's artistic philosophies.