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How do literary illustrations affect the way we read—or more subtly, what we read? Through a critical investigation of the role of engraving played in eighteenth-century French literature, Philip Stewart grapples with this question. In both its approach and its conclusions, his project marks a provocative departure from the tradition of viewing illustrations as merely pictures, rather than as texts to be interpreted themselves.
Focusing on the objectification of women by the “male gaze,” Stewart analyzes the varous ways in which this masculine power is simultaneously represented and veiled: the fascination with women playing “male” roles, such as soldiers; the preponderance of voyeuristic images of the naked female body; the transformation of male power into hostile forces of nature that render women helpless. Further, Stewart shows how “indecent” engravings that purported to test the limits of eighteenth-century morality often merely reinforced prevailing images of women.
Addressing critical concerns about the societal enforcement of gender roles in literature along with essential questions about the function of illustration, Engraven Desire provides surprising insight into the culturally conditioned act of reading. Stewart’s work, itself richly illustrated with hundreds of arresting reproductions, makes a significant contribution to our understanding of the interplay of art, literature, and society.

Although we usually think of the intellectual legacy of twentieth-century Vienna as synonymous with Sigmund Freud and his psychoanalytic theories, other prominent writers from Vienna were also radically reconceiving sexuality and gender. In this probing new study, David Luft recovers the work of three such writers: Otto Weininger, Robert Musil, and Heimito von Doderer. His account emphasizes the distinctive intellectual world of liberal Vienna, especially the impact of Schopenhauer and Nietzsche in this highly scientific intellectual world.

According to Luft, Otto Weininger viewed human beings as bisexual and applied this theme to issues of creativity and morality. Robert Musil developed a creative ethics that was closely related to his open, flexible view of sexuality and gender. And Heimito von Doderer portrayed his own sexual obsessions as a way of understanding the power of total ideologies, including his own attraction to National Socialism. For Luft, the significance of these three writers lies in their understandings of eros and inwardness and in the roles that both play in ethical experience and the formation of meaningful relations to the world-a process that continues to engage artists, writers, and thinkers today.

Eros and Inwardness in Vienna will profoundly reshape our understanding of Vienna's intellectual history. It will be important for anyone interested in Austrian or German history, literature, or philosophy.

It is a widespread prejudice of modern, scientific society that "magic" is merely a ludicrous amalgam of recipes and methods derived from primitive and erroneous notions about nature. Eros and Magic in the Renaissance challenges this view, providing an in-depth scholarly explanation of the workings of magic and showing that magic continues to exist in an altered form even today.

Renaissance magic, according to Ioan Couliano, was a scientifically plausible attempt to manipulate individuals and groups based on a knowledge of motivations, particularly erotic motivations. Its key principle was that everyone (and in a sense everything) could be influenced by appeal to sexual desire. In addition, the magician relied on a profound knowledge of the art of memory to manipulate the imaginations of his subjects. In these respects, Couliano suggests, magic is the precursor of the modern psychological and sociological sciences, and the magician is the distant ancestor of the psychoanalyst and the advertising and publicity agent.

In the course of his study, Couliano examines in detail the ideas of such writers as Giordano Bruno, Marsilio Ficino, and Pico della Mirandola and illuminates many aspects of Renaissance culture, including heresy, medicine, astrology, alchemy, courtly love, the influence of classical mythology, and even the role of fashion in clothing.

Just as science gives the present age its ruling myth, so magic gave a ruling myth to the Renaissance. Because magic relied upon the use of images, and images were repressed and banned in the Reformation and subsequent history, magic was replaced by exact science and modern technology and eventually forgotten. Couliano's remarkable scholarship helps us to recover much of its original significance and will interest a wide audience in the humanities and social sciences.

Erotikon brings together leading contemporary intellectuals from a variety of fields for an expansive debate on the full meaning of eros. Renowned scholars of philosophy, literature, classics, psychoanalysis, theology, and art history join poets and a novelist to offer fresh insights into a topic that is at once ancient and forever young. Restricted neither by historical period nor by genre, these contributions explore manifestations of eros throughout Western culture, in subjects ranging from ancient philosophy and baroque architecture to modern literature and Hollywood cinema.

An idea charged with paradox, eros has always defied categorization, and yet it cannot—it will not—be ignored. Erotikon aims to raise the difficult question of what, if anything, unifies the erotic manifold. How is eros in a sculpture like eros in a poem? Does the ancient story of Cupid and Psyche still speak meaningfully to modern readers, and if so, why? Is Plato's eros the same as Freud's? Or Proust's? And what is the erotic dimension in Nietzsche's thought? While each essay takes on a specific issue, together they constitute a wide-ranging conversation in which these broader questions are at play. A compilation of the latest, best efforts to reckon with eros, Erotikon will appeal not just to scholars and educators, but also to artists and critics, to the curious and the disillusioned, to the prurient and the prudent.

For Dante and Petrarch, posthumous love was a powerful conviction. Like many of their contemporaries, both poets envisioned their encounters with their beloved in heaven—Dante with Beatrice, Petrarch with Laura. But as Ramie Targoff reveals in this elegant study, English love poetry of the Renaissance brought a startling reversal of this tradition: human love became definitively mortal. Exploring the boundaries that Renaissance English poets drew between earthly and heavenly existence, Targoff seeks to understand this shift and its consequences for English poetry.
 
Targoff shows that medieval notions of the somewhat flexible boundaries between love in this world and in the next were hardened by Protestant reformers, who envisioned a total break between the two. Tracing the narrative of this rupture, she focuses on central episodes in poetic history in which poets developed rich and compelling compensations for the lack of posthumous love—from Thomas Wyatt’s translations of Petrarch’s love sonnets and the Elizabethan sonnet series of Shakespeare and Spencer to the carpe diem poems of the seventeenth century. Targoff’s centerpiece is Romeo and Juliet, where she considers how Shakespeare’s reworking of the Italian story stripped away any expectation that the doomed teenagers would reunite in heaven. Casting new light on these familiar works of poetry and drama, this book ultimately demonstrates that the negation of posthumous love brought forth a new mode of poetics that derived its emotional and aesthetic power from its insistence upon love’s mortal limits.