Download or read book Incomparable Poetry written by Robert Kiely and published by punctum books. This book was released on 2020-05-11 with total page 163 pages. Available in PDF, EPUB and Kindle. Book excerpt: Incomparable Poetry: An Essay on the Financial Crisis of 2007-2008 and Irish Literature is an attempt to describe the ways in which the financial crisis of 2007-8 impacted literature in Ireland, and thereby describe the ways in which poetry engages with, is structured by, and wrestles with economic issues.Ireland and its contemporary poetry is a particularly suitable case study for studying the effect of the economic crisis on Anglophone poetry, because poetry in Ireland has a special relationship to the state and economy due to its status as a postcolonial nation-state. Beginning with a summary of recent Irish economic and cultural history, and moving across experimental and mainstream poetry, this essay outlines how the poetry of Trevor Joyce, Leontia Flynn, Dave Lordan, and Rachel Warriner addresses in its form and content the boom years of the Celtic Tiger and the financial crisis.Incomparable Poetry also discusses the concerns and historical contexts these poets have turned to in order to make sense of these events - including Chinese history, accountancy, sexual violence, and Iceland's economic history. In contemporary Irish poetry, the author argues, we see a significant interest in matching capitalism's accounting abilities, but in this attempt, these poems often end up broken by the imposition of an external conceptual framework or economic logic. Robert Kiely grew up in Cork, Ireland and now lives in London. His critical work has been published in Irish University Review, Journal of British and Irish Innovative Poetry, The Parish Review, and Samuel Beckett Today/Aujourd'hui. His chapbooks include How to Read (Crater, 2017) and Killing the Cop in Your Head (Sad, 2017). He is Poet-in-Residence at University of Surrey for 2019-20.
Download or read book Egghead written by Bo Burnham and published by Grand Central Publishing. This book was released on 2013-10-01 with total page 278 pages. Available in PDF, EPUB and Kindle. Book excerpt: A strange and charming collection of hilariously absurd poetry, writing, and illustration from one of today's most popular young comedians?Ķ Bo Burnham was a precocious teenager living in his parents' attic when he started posting material on YouTube. 100 million people viewed those videos, turning Bo into an online sensation with a huge and dedicated following. Bo taped his first of two Comedy Central specials four days after his 18th birthday, making him the youngest to do so in the channel's history. Now Bo is a rising star in the comedy world, revered for his utterly original and intelligent voice. And, he can SIIIIIIIIING! In Egghead, Bo brings his brand of brainy, emotional comedy to the page in the form of off-kilter poems, thoughts, and more. Teaming up with his longtime friend, artist, and illustrator Chance Bone, Bo takes on everything from death to farts in this weird book that will make you think, laugh and think, "why did I just laugh?"
Download or read book Poetry and Sovereignty in the English Revolution written by Niall Allsopp and published by Oxford University Press. This book was released on 2020-05-06 with total page 242 pages. Available in PDF, EPUB and Kindle. Book excerpt: Poetry and Sovereignty in the English Revolution presents a new interpretation of the poetry of the English revolution. It focuses on royalist poets who left their cause behind following the abolition of the monarchy, exploring how they re-imagined the traditional language of allegiance in newly secular, artificial, and absolutist ways. Following the execution of Charles I in 1649 royalists who had sided with the King were left with a significant vacuum to fill. Poetry and Sovereignty in the English Revolution charts the poetry of Andrew Marvell, Edmund Waller, John Dryden, William Davenant, Abraham Cowley, and Margaret Cavendish amongst others in this period. It examines the poets' close acquaintance with Thomas Hobbes, offering new readings of the reception and adaptation of Hobbes's ideas in contemporary poetry. A final chapter traces how the poets survived the restoration of the Stuart monarchy, showing how they continued to apply their ideas in the heroic drama of the 1660s. Poetry and Sovereigniy in the English Revolution builds on recent work in both literary criticism and the history of political thought to contextualize royalist poets within a distinctive strain of absolutism inflected by reason of state, neostoicism, scepticism, and anticlericalism. It demonstrates a vivid poetic effort to imagine the expanded state delivered by the English Revolution.
Download or read book The Romantic Movement in English Poetry written by Arthur Symons and published by . This book was released on 1909 with total page 366 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book Reading Swift s Poetry written by Daniel Cook and published by Cambridge University Press. This book was released on 2020-08-13 with total page 325 pages. Available in PDF, EPUB and Kindle. Book excerpt: This book explicates Jonathan Swift's poetry, reaffirming its prominence in competing literary traditions.
Download or read book A Theology of Literature written by William Franke and published by Wipf and Stock Publishers. This book was released on 2017-07-14 with total page 113 pages. Available in PDF, EPUB and Kindle. Book excerpt: With the tools of far-reaching revolutions in literary theory and informed by the poetic sense of truth, William Franke offers a critical appreciation and philosophical reflection on a way of reading the Bible as theological revelation. Franke explores some of the principal literary genres of the Bible—Myth, Epic History, Prophecy, Apocalyptic, Writings, and Gospel—as building upon one another in composing a compactly unified edifice of writing that discloses prophetic and apocalyptic truth in a sense that is intelligible to the secular mind as well as to religious spirits. From Genesis to Gospel this revealed truth of the Bible is discovered as a universal heritage of humankind. Poetic literature becomes the light of revelation for a theology that is discerned as already inherent in humanity’s tradition. The divine speaks directly to the human heart by means of infinitely open poetic powers of expression in words exceeding and released from the control of finite, human faculties and the authority of human institutions. CHRIS BENDA: The main title of your book, A Theology of Literature, is rather expansive in scope - it's the title of a manifesto - while the subtitle, The Bible as Revelation in the Tradition of the Humanities, narrows the focus to a particular text. This title seems to adumbrate your conception of the relationship between literature and the Bible. What is that relationship? WILLIAM FRANKE: Picking up on your suggestions, I would say that the book is a manifesto for literature as a revelation of the highest sort of truth of which the human heart and intellect are capable, and at the same time a manifesto for theology as the source and core of traditions of human knowledge. The Bible is taken as an outstanding example of both types of discourse, literature and theology, in some of their most marvelous and miraculous revelatory capacities. CB: In the introduction to your book, you ask, "What is a theological reading of the Bible, and what is a literary reading?" This question suggests different methods, different purposes, different outcomes. But you put forward another way of thinking about the relationship between the theological and the literary. What is that way? WF: The usual idea of the "Bible as literature" is that one can read the Bible just as good literature without presupposing any kind of religious belief. This makes it palatable to many who would otherwise not be interested. My approach, likewise, is to read the Bible for all that it is worth as literature, but I find precisely there the Bible's most challenging and authentic theology. Understanding literature in its furthest purport requires a kind of belief in language and the word. It entails a hopeful, loving, and faithful sort of understanding of what is said, and that already constitutes the rudiments of a theology. This is to take the Bible as an especially revealing example of a humanities text. The greatest of these texts generally contain an at least implicitly theological (or sometimes a/theological) dimension to the extent that they envision the final purpose of life and the meaning of the world as a whole. Whether or not they speak of "God," such texts are in a theological register wherever the unity and origin of existence are in question. Personalizing this origin as "God" is one interpretation that remains inevitable and imaginatively compelling for us, since we are persons. CB: You are not reading the Bible as literature in the same way that many others have been doing over the last several decades (even though Robert Alter, one of the foremost practitioners of that art, appears frequently in the pages of your book). Which aspects of the "Bible as literature" approach are, in your view, problematic, at least for your project, and which do you find of continuing value? WF: The tendency to reduce the Bible to mere literature is the approach that I wish to eschew. I emphasize that the Bible is truly revelatory as literature. This enables us to understand theological revelation, too, in a non-dogmatic sense, as having a much more general human validity. Appreciating the literary qualities and excellence of the Bible remains as crucial to my project as to the traditional approach. However, I stress that these literary features are not merely aesthetic effects or ornaments. They can be revelatory of the real. The ultimately real and true, which exceeds objectification and its inevitable oppositions, cannot be apprehended except through the imagination. CB: When you speak of the Bible as revelation, what do you mean? WF: I mean especially that it enables uncanny insight into the nature of reality as a whole and in its deepest core. Revelation conveys an infinite intelligence of life and of everything that concerns us as humans. I recognize knowledge as "revealed" to the extent that it rises beyond ordinary limits to a degree of knowing that somehow fathoms the whole or total or infinite. This means for many that revelation comes from God. But even before presupposing that we know anything about God, we can simply let revelation emerge from this extraordinary capacity of the mind to transcend itself toward what it cannot comprehend. In certain encounters with others, we can experience an infinite depth of love and life that boggles the mind and exceeds comprehension. It can transform our lives. Theological revelation is a compelling interpretation, handed down over generations in the human community, of this register of experience. CB: You seem to make a distinction between revelation and theological revelation. What is that distinction, and what import does it have for your argument? WF: No, I would rather emphasize the continuity between theological revelation and revelation in a more general, phenomenological sense of things simply coming to be known or openly "disclosed." This is important for keeping theology connected with the rest of human knowledge, although human knowledge itself, all along, has also harbored something that transcends it and all its finite means. I say "all along" because this problematic of the self-transcendence of knowledge towards an extra-worldly Other can be traced to the Axial Age in the middle of the first millennium BCE. Of course, a relationship with the Other who reveals himself or herself or itself as God belongs to the full sense of theological revelation as understood in biblical tradition. I consider this as a degree of revelation of our relationship with others envisaged in its absoluteness. CB: What do you mean when you talk about the "poetic potential" of language? Does all language have such potential, even what we might not typically think of as poetic - or even literary? WF: Language has infinite potential for meaning, and poetic language shows and exploits this potential most intensively. Language can be thought of as beginning with one word like "OM" that means everything all at once. By a process of disambiguation, more limited and specific meanings are differentiated from each other and assigned to different words. However, poetic language reverses this process and allows us to hear the multiple meanings buried in our metaphors and to divine the original unity of meaning in language behind the rationally differentiated senses of words in the language that we pragmatically employ, yet with loss of its potential wholeness of meaning. CB: Your book is concerned with the Bible as a humanities text. What is a humanities text and what does a humanities text do? Might we think of any text as having the potential to be a humanities text, as long as it is read "humanistically"? WF: Yes. Being a humanities text is a matter of how a text is read. But certain texts lend themselves more than others to touching on matters of deep and perennial human concern: life and death and love and war, greed and heroism, suffering and hope for liberation, redemption, etc. CB: You state that, prior to modernity, texts, including the Bible, "exercise[d] sovereign authority in determining [their] own meaning and in interrogating the reader and potentially challenging the reader's insight and very integrity." In secular modernity, by contrast, "texts taken as specimens for analysis are dissected according to the will and criteria of a knowing subject considered to be wholly external to them." What implications have modern, secular readings of the Bible, and of literature more generally, had for human knowledge and, indeed, for human existence; and how does our present time - what you call "the 'post-secular' turn of postmodern culture" - change how we relate to the Bible and literature? WF: The modern, secular era is the era of the individual knowing subject. The self-conscious human subject becomes the ground and foundation of all knowing, emblematically with Descartes's "I think therefore I am" as the inaugural proposition of modern philosophy. Hegel construed the history of philosophy this way. Texts become artifacts created by finite human subjects. Prior to this modern era and its constitutive Narcissism, the creation of the text was a much more open affair. It was not under the control of a unitary finite subject, the author. Human authors could be channels for revelations from beyond their own ken. Readers could explore texts for revelations from a higher authority than just the author's own intention. Augustine's reading the Bible as meaning infinitely more than its presumable human authors, starting with Moses, were able to comprehend is a good example (Confessions, Book X-XIII). CB: You quote John 1:14 ("The Word became flesh and dwelt among us") and claim that this statement "announces a general interpretive principle: the meaning of tradition is experienced only in its application to life in the present." Could you unpack that a bit? WF: Meaning in literature and life is much more than just an intellectual sense or dictionary definition. How words mean for us is rooted in our way of existing in the world. They have to take on our own flesh and dwell in and with us in order to realize their full potential to signify. This fact is conveyed poetically by the doctrine of the Incarnation that is clairvoyantly and beautifully expressed in the Gospel of John. CB: A Theology of Literature largely consists of explorations of the revelatory aspects of varying literary genres in the Bible. You look at mythology, epic, history, prophecy, apocalyptic, literature, poetry, and gospel. In the conclusion of your book, you suggest that "[a]ll of these genres, in some manner, are summed up and recapitulated in the Gospel." This is convenient, since we can't discuss each of these genres in depth. How, in brief, does the Gospel provide such a summation and recapitulation? WF: The gospel is a prophetic word in which the archetypal myth of Genesis and the epic history of Exodus and the words of the prophets are fulfilled by the apocalyptic event of Christ as Savior. It contains the life history of the Redeemer and includes many of his own sayings uttered with all their poetry ("Consider the lilies of the field, how they grow; they toil not, neither do they spin," etc.). It brings all these various forms and genres of revelation to a culmination in a word that exceeds all genres, not least history, in order to recast the mold of meaning and the very meaning of "truth." Its truth is made in being enacted and incorporated by those who believe in it and live it. In the terms of I John 1: 6, these are those who would "do the truth." CB: Your book is able to cover significant portions of the Bible despite its brevity, but of course it can't cover everything. The legal materials are one type of literature that doesn't get extended treatment, so I'm curious how you might understand them as revelatory texts within the tradition of the humanities. WF: The legal materials fundamentally express a relationship with God. They enable Israel to live in fellowship with the Lord and as sanctified by his love. "O Lord how I love thy law!" (Psalm 119: 97) exclaims the psalmist. The legal prescriptions in the Bible reveal God and the way to God in very particular circumstances and social conditions. But the relationship with God that they model is potentially valid in all times and places for those who wish to embrace the law as a gift for living in intimacy with the Almighty. CB: What dangers might accompany the recovery of texts as authoritative sources of truth in our post-secular, postmodern age? How might those dangers, should they exist, be avoided or met? WF: The authority of texts read in the perspective of a theology of literature never exempts the readers from responsibility for the implications and consequences that they draw from the text. The authoritativeness of the infinite potential for meaning that is inherent in these texts is in a dimension of depth that underlies all meanings and all being and all creatures. It does not valorize some over others. These determinations are always made by human beings, and they alone bear the responsibility for their choices and acts. The power and authority of the text resides in its infinite potential before the emergence of any divisive distinctions and oppositions. This type of authority of the text does not absolve humans of responsibility. It rather reveals their infinite responsibility for whatever authority they claim or evoke. They give this authority a determinate shape and particular application that is all their own. They are answerable for whether or not their interpretation respects and protects all creatures and creation. Questions by Chris Benda, Divinity Librarian, Vanderbilt University
Download or read book The Incomparable Atuk written by Mordecai Richler and published by McClelland and Stewart. This book was released on 1963 with total page 200 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book Religious Poetry Jorge de Mon written by Bryant L. Creel and published by Tamesis. This book was released on 1981 with total page 286 pages. Available in PDF, EPUB and Kindle. Book excerpt: Published by Boydell & Brewer Inc.
Download or read book The History of English Poetry written by Thomas Warton and published by . This book was released on 1840 with total page 572 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book The Teaching of English Literature in Secondary Schools written by Robert Shelton Bate and published by . This book was released on 1913 with total page 198 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book Letters to John Aikin M D on His Volume of Vocal Poetry and on His Essays on Song writing with a Collection of Such English Songs as are Most Eminent for Poetical Merit written by James Plumptre and published by . This book was released on 1811 with total page 524 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book Alexander Scott Montgomerie and Drummond of Hawthornden as Lyric Poets written by Catherine Macdonald Maclean and published by . This book was released on 1915 with total page 80 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book The Book of Literature written by Richard Garnett and published by . This book was released on 1923 with total page 836 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book The International Library of Famous Literature written by and published by . This book was released on 1898 with total page 568 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book University of Illinois Studies in Language and Literature written by and published by . This book was released on 1915 with total page 1050 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book Hungarian Literature written by Emil Reich and published by . This book was released on 1898 with total page 286 pages. Available in PDF, EPUB and Kindle. Book excerpt:
Download or read book An Illustrated History of French Literature written by Charles Marc Des Granges and published by . This book was released on 1921 with total page 974 pages. Available in PDF, EPUB and Kindle. Book excerpt: