Para/worlds: Entanglements of Art and History
The essays in this book engage in a broad range of topics, stretching from Anacreon and Horace to Kafka and Samuel Beckett, and they concern themselves with the notion of Art and Life as "para-worlds," or fields of being that elucidate and complete each other, answer and imply each other, confront and contradict each other: in short, with the "entanglements of Art and History." Pearce finds centrally that there is at present a crisis in literary criticism. On the one hand, there is a bustling and exciting crop of competing critical schools, each with its special mind-set, each tending to regard itself as the final hierophantic mode. On the other, it seems clear that criticism has recently become a part of higher pathology diagnosing and (if possible) eradicating, as Giles Gunn says, "the disease called literature." The result is that scholars and critics have become more and more self-conscious and obsessive about the purpose and methods of their work. The critical approaches that Pearce himself has employed in these essays are those of no one school or dogma but are almost as varied as the texts themselves, ranging from essays in classical scholarship, through new critical close readings, to postmodernist semiotic analysis. But whether traditional or innovative in method, each of these essays aims in the first instance to be what Anatole France once said all true criticism should be: "the adventure of the soul among masterpieces."
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Renewal , rebirth , have to come from principles or values different from those deriving from the process itself and that are directly injected into it by inspired acts of liberated human intelligence . If I am asked how it is that a ...
Actually , thoughts of human error and tragedy roused him to activity . No promptings of romantic nihilism ever persuaded him to settle accounts and go down with the ship ( in classic Americanese , “ adjust to the group , ” Pastor ...
The sine qua non of a coherent theology , Origen saw , lay in settling once and for all the problem of the nature and scope of human knowledge . True knowledge must be concerned with the total ( or “ plenary ” ) , as opposed to the ...
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