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'This travel book is truly a labyrinth--or, more precisely, a piece of the labyrinth that it has been my fate to wander, from the cradle to the grave.'Jens Baggesen's The Labyrinth (1792-93) is a genre-bending and highly personal travel book that follows the young Danish author's journey, made in 1789, from Copenhagen through Germany to the Swiss border at Basel. In its outer form, it follows the conventions of travel writing: describing the cities, landscapes, and notable people encountered on the route, while also offering critical commentary on art, architecture, theatre, and literature, mixed with reactions to the unfolding French Revolution. However, Baggesen finds contemporary travel writing to be pedantic and dry and is determined to make his own account as engaging and personal as possible. Based on the principle that'nothing is more necessary in a volume of travels than a traveller', the narrative eschews a focus on prescribed sights and instead foregrounds his individual responses to the places and people he encounters. Baggesen's account of his journey is not simply sentimental, but rather moves through an array of different, often conflicting affective and intellectual register: from dejection to wit, whimsy, and ebullient joy, including enchanted observations of nature as well as cosmopolitan reveries about the brotherhood of nations. Similarly, the prose style of the book---always acknowledged as a key feature--is determinedly eclectic. A richly varied compendium of literary styles, attitudes, and philosophical ideas, brought to life in a new English translation by Jesper Gulddal, The Labyrinth offers a rare glimpse into the mind of an endlessly thinking, feeling, and imagining traveller at a pivotal moment in European history. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

This is the first study of Thomas Mann's landmark German modernist novel Der Zauberberg (The Magic Mountain, 1924) that takes as its starting point the interest in Mann's book shown by non-academic readers. It is also a case study in a cluster of issues central to the interrelated fields of transnational German studies, global modernism studies, comparative literature, and reception theory: it addresses the global circulation of German modernism, popular afterlives of a canonical work, access to cultural participation, relationship between so-called'high-brow'and'low-brow'culture, and the limitations of traditional academic reading practices. The study intervenes in these discussions by developing a critical practice termed'closer reading'and positioning it within the framework of world literature studies. Mann's Magic Mountain centres around nine comparative readings of five novels, three films, and one short story conceived as responses to The Magic Mountain. These works provide access to distinct readings of Mann's text on three levels: they function as records of their authors'reading of Mann, provide insights into broader culturally and historically specific interpretations of the novel, and feature portrayals of fictional readers of The Magic Mountain. These nine case studies are contextualized, complemented, enhanced, and expanded through references to hundreds of other diverse sources that testify to a lively engagement with The Magic Mountain outside of academic scholarship, including journalistic reviews, discussions on internet fora and blogs, personal essays and memoirs, Mann's fan mail and his replies to it, publishing advertisements, and marketing brochures from Davos, where the novel is set.

In this study, Michael Ullyot makes two new arguments about the rhetoric of exemplarity in late Elizabethan and Jacobean culture: first, that exemplarity is a recursive cycle driven by rhetoricians'words and readers'actions; and second, that positive moral examples are not replicable, but rather aspirational models of readers'posthumous biographies. For example, Alexander the Great envied Achilles less for his exemplary life than for Homer's account of it. Ullyot defines the three types of decorum on which exemplary rhetoric and imitation rely, and charts their operations through Philip Sidney's poetics, Edmund Spenser's poetry, and the dedications, sermons, elegies, biographies, and other occasional texts about Robert Devereux, second earl of Essex, and Henry, Prince of Wales. Ullyot expands the definition of occasional texts to include those that criticize their circumstances to demand better ones, and historicizes moral exemplarity in the contexts of sixteenth-century Protestant memory and humanist pedagogy. The Rhetoric of Exemplarity in Early Modern England concludes that all exemplary subjects suffer from the problem of metonymy, the objection that their chosen excerpts misrepresent their missing parts. This problem also besets historicist literary criticism, ever subject to corrections from the archive, so this study concedes that its own rhetorical methods are exemplary.

The early modern period is often seen as a pivotal stage in the emergence of a recognizably modern form of the state. Agents beyond the State returns to this context in order to examine the literary and social practices through which the early modern state was constituted. The state was defined not through the elaboration of theoretical models of sovereignty but rather as an effect of the literary and professional lives of its extraterritorial representatives. Netzloff focuses on the textual networks and literary production of three groups of extraterritorial agents: travelers and intelligence agents, mercenaries, and diplomats. These figures reveal the extent to which the administration of the English state as well as definitions of national culture were shaped by England's military, commercial, and diplomatic relations in Europe and other regions across the globe. Netzloff emphasizes the transnational contexts of early modern state formation, from the Dutch Revolt and relations with Venice to the role of Catholic exiles and nonstate agents in diplomacy and international law. These global histories of travel, service, and labor additionally transformed definitions of domestic culture, from the social relations of classes and regions to the private sphere of households and families. Literary writing and state service were interconnected in the careers of Fynes Moryson, George Gascoigne, and Sir Henry Wotton, among others. As they entered the realm of print and addressed a reading public, they introduced the practices of governance to an emerging public sphere.

In the sixteenth century, a period of proliferating transatlantic travel and exploration, and, latterly, religious civil wars in France, the ship is freighted with political and religious, as well as poetic, significance; symbolism that reaches its height when ships--both real and symbolic--are threatened with disaster. The Direful Spectacle argues that, in the French Renaissance, shipwreck functions not only as an emblem or motif within writing, but as a part, or the whole, of a narrative, in which the dynamics of spectatorship and of co-operation are of constant concern. The possibility of ethical distance from shipwreck--imagined through the Lucretian suave mari magno commonplace--is constantly undermined, not least through a sustained focus on the corporeal. This book examines the ways in which the ship and the body are made analogous in Renaissance shipwreck writing; bodies are described and allegorized in nautical terms, and, conversely, ships themselves become animalized and humanized. Secondly, many texts anticipate that the description of shipwreck will have an affect not only on its victims, but on those too of spectators, listeners, and readers. This insistence on the physicality of shipwreck is also reflected in the dynamic of bricolage that informs the production of shipwreck texts in the Renaissance. The dramatic potential of both the disaster and the process of rebuilding is exploited throughout the century, culminating in a shipwreck tragedy. By the late Renaissance, shipwreck is not only the end, but often forms the beginning of a story.

When Louis XVIII returned to the throne in 1814, and again in 1815, France embarked upon a period of uneasy cohabitation between the old and the new. The writers of the age, who included Chateaubriand, Stendhal, Balzac, and Mme de Duras, agreed that they lived at a historical turning point, a transitional moment whose outcome, though still uncertain, would transform the French way of life--beginning with the French way of love. The literary works of the Bourbon Restoration ceaselessly return to the themes of love, sex, and marriage, partly as vital cultural questions in their own right, but also as a means of critiquing the deficiencies of past regimes, negotiating the politics of the present, and imagining the shape of the political future. In the literature of the Restoration, love and politics become entwined in a mutually metaphorical embrace. The Amorous Restoration, the first book in English devoted to literary and cultural life under the last Bourbon kings, considers this relationship in all its richness and many contradictions. Long neglected as a drab historical backwater, the Restoration emerges here as a vibrant era, one rife with sharp cultural and political disagreements, and possessed of an especially refined sense of allusion, discretion, and even humour. Drawing on literature, journalism, political writing, life writing, and gossip, The Amorous Restoration vividly recreates the erotic sensibilities of a pivotal moment in the transition from an amorous old regime to erotic--and political--modernity.

Nineteenth-century French Realism focuses on metropolitan France, with Paris as its undisputed heart. Through Jennifer Yee's close reading of the great novelists of the French realist and naturalist canon - Balzac, Flaubert, Zola, Maupassant - The Colonial Comedy reveals that the colonies play a role at a distance even in the most apparently metropolitan texts. In what Edward Said called'geographical notations'of race and imperialism the presence of the colonies off-stage is apparent as imported objects, colonial merchandise, and individuals whose colonial experience is transformative. Indeed, the realist novel registers the presence of the emerging global world-system through networks of importation, financial speculation, and immigration as well as direct colonial violence and power structures. The literature of the century responds to the last decades of French slavery, and direct colonialism (notably in Algeria), but also economic imperialism and the extension of French influence elsewhere. Far from imperialist triumphalism, in the realist novel exotic objects are portrayed as fake or mass-produced for the growing bourgeois market, while economic imperialism is associated with fraud and manipulation. The deliberate contrast of colonialism and exoticism within the metropolitan novel, and ironic distancing of colonial narratives, reveal the realist mode to be capable of questioning its own epistemological basis. The Colonial Comedy argues for the existence in the nineteenth century of a Critical Orientalism characterized by critique of its own discursive foundations. Using the tools of literary analysis within a materialist approach, The Colonial Comedy opens up the domestic Paris-Provinces axis to signifying chains pointing towards the colonial space.

The Literature of the Arminian Controversy highlights the importance of the Arminian Controversy (1609-1619) for the understanding of the literary and intellectual culture of the Dutch Golden Age. Taking into account a wide array of sources, ranging from theological and juridical treatises, to pamphlets, plays and and libel poetry, it offers not only a deeper contextualisation of some of the most canonical works of the period, such as the works of Dirck Volckertz. Coornhert, Hugo Grotius and Joost van den Vondel, but also invites the reader to rethink the way we view the relation between literature and theology in early modern culture. The book argues how the controversy over divine predestination acted as a catalyst for literary and cultural change, tracing the impact of disputed ideas on grace and will, religious toleration and the rights of the civil magistrate in satirical literature, poetry and plays. Conversely, it reads the theological and political works as literature, by examining the rhetoric and tropes of religious controversy. Analysing the way in which literature shapes the political and religious imaginary, it allows us to look beyond the history of doctrine, or the history of political rights, to include the emotive and imaginative power of such narrative, myth and metaphor.

Oxford Textual Perspectives is a new series of informative and provocative studies focused upon literary texts (conceived of in the broadest sense of that term) and the technologies, cultures and communities that produce, inform, and receive them. It provides fresh interpretations of fundamental works and of the vital and challenging issues emerging in English literary studies. By engaging with the materiality of the literary text, its production, and reception history, and frequently testing and exploring the boundaries of the notion of text itself, the volumes in the series question familiar frameworks and provide innovative interpretations of both canonical and less well-known works. Covering materials ranging from Anglo-Saxon manuscripts and inscribed objects to contemporary comics, The Visible Text rewrites the history of textual media and technologies. Arguing that media are not defined by technologies alone, but by a combination of technologies and the ideas that people hold about those technologies, Bredehoft identifies four distinct periods or domains in the history of English literature that correspond to four ways in which media ideologies interacted with the two basic defining technologies of manuscripts and printed books. Examining two complementary ways of defining texts (as subject to a reproductive medium, on the one hand, and as surrounded and defined by paratexts, on the other), The Visible Text points out how Anglo-Saxon manuscripts and contemporary comics share a remarkable similarity in being structured as productions rather than reproductions. Contrastingly, the late-medieval and print-era periods share a cultural investment in textual reproduction, but they differ both in their characteristic technologies and in how they conceptualize the object of reproduction itself. A final epilogue, briefly considering the nature of electronically-mediated textuality, highlights the importance of understanding the history addressed here, as electonic text both parallels and departs from typographic print in ways that earlier reproductive domains clarify and complicate. Filled with concrete examples of both books and texts, The Visible Text will be of interest to readers in the fields of literature, book history, literary theory, media studies, and visual culture.

This book explores the complex relationship between literature and dance in the era of modernism. During this period an unprecedented dialogue between the two art forms took place, based on a common aesthetics initiated by contemporary discussions of the body and gender, language, formal experimentation, primitivism, anthropology, and modern technologies such as photography, film, and mechanisation. The book traces the origins of this relationship to the philosophical antecedents of modernism in the nineteenth century and examines experimentation in both art forms. The book investigates dance's impact on the modernists'critique of language and shows the importance to writers of choreographic innovations by dancers of the fin de siècle, of the Ballets Russes, and of European and American experimentalists in non-balletic forms of modern dance. A reciprocal relationship occurs with choreographic use of literary text. Dance and literature meet at this time at the site of formal experiments in narrative, drama, and poetics, and their relationship contributes to common aesthetic modes such as symbolism, primitivism, expressionism, and constructivism. Focussing on the first half of the twentieth century, the book locates these transactions in a transatlantic field, giving weight to both European and American contexts and illustrating the importance of dance as a conduit of modernist preoccupations in Europe and the US through patterns of influence and exchange. Chapters explore the close interrelationships of writers and choreographers of this period including Mallarmé, Nietzsche, Yeats, Conrad, Woolf, Lawrence, Pound, Eliot, and Beckett, Fuller, Duncan, Fokine, Nijinsky, Massine, Nijinska, Balanchine, Tudor, Laban, Wigman, Graham, and Humphrey, and recover radical experiments by neglected writers and choreographers from David Garnett and Esther Forbes to Andrée Howard and Oskar Schlemmer.

Against the Event: The Everyday and the Evolution of Modernist Narrative investigates how a modernity famed for temporal acceleration - from Benjamin's'shock'and'distraction'to the postmodern loss of historical consciousness diagnosed by Jameson - generated fictions defined, strangely enough, not just by the'new'but just as forcefully by everyday depletions of stasis and repetition, a flood of sameness in modern life. With close attention to the novels of Flaubert, Wells, Conrad, and Joyce, Against the Event relates this aspect of modernity to modernist and proto-modernist problems of narrative form, in particular the banalizing effects of genre, the threatening necessity of closure, and the obsolescence of the coherent narrator. In doing so, Against the Event is also an intervention into one of the pressing philosophical and theoretical issues of our time, that of the nature of the'event.'

Dúnlaith Bird argues that vagabondage - a physical and textual elaboration of gender identity in motion - emerges as a totemic concept in European women's travel writing from 1850. For travellers including Olympe Audouard, Isabella Bird, Isabelle Eberhardt, and Freya Stark,vagabondage is a means of pushing out the physical, geographical, and textual parameters by which'women'are defined. Travelling in Different Skins explores the negotiations of European women travel writers from 1850-1950 within the traditionally male-oriented discourses of colonialism and Orientalism. Moving from historical overview to close textual reading, it traces a complex web of tacit collusion and gleeful defiance. These women improvise access to the highly gendered'imaginative geography'of the Orient. Tactics including cross-dressing, commerciality, and the effacement of their male companions are used to carve out a space for their unconventional and often sexually-hybrid constructions. Using a composite theoretical basis of the later critical work of Judith Butler and Edward Said, this comparative study of British and French colonial empires and gender norms draws out the nuances in these travellers'constructions of gender identity. Women travel writers are shown to play an important role in the legacy of sexual experimentation and self-creation in the Orient, traditionally associated with male writers including Gide and Pierre Loti, and now ripe for critical re-evaluation. This study demonstrates how these women use lived experiences of restriction and negotiation to elaborate advanced theories of motion and gender construction, presaging the concerns of twenty-first century feminism and post-colonialism.

I am aware that, once my pen intervenes, I can make whatever I like out of what I was.'Paul Valéry, Moi. Modernism is often characterized as a movement of impersonality; a rejection of auto/biography. But most of the major works of European modernism and postmodernism engage in very profound and central ways with questions about life-writing. Max Saunders explores the ways in which modern writers from the 1870s to the 1930s experimented with forms of life-writing - biography, autobiography, memoir, diary, journal - increasingly for the purposes of fiction. He identifies a wave of new hybrid forms from the late nineteenth century and uses the term'autobiografiction'- discovered in a surprisingly early essay of 1906 - to provide a fresh perspective on turn-of-the-century literature, and to propose a radically new literary history of Modernism. Saunders offers a taxonomy of the extraordinary variety of experiments with life-writing, demonstrating how they arose in the nineteenth century as the pressures of secularization and psychological theory disturbed the categories of biography and autobiography, in works by authors such as Pater, Ruskin, Proust,'Mark Rutherford', George Gissing, and A. C. Benson. He goes on to look at writers experimenting further with autobiografiction as Impressionism turns into Modernism, juxtaposing detailed and vivacious readings of key Modernist texts by Joyce, Stein, Pound, and Woolf, with explorations of the work of other authors - including H. G. Wells, Henry James, Joseph Conrad, Ford Madox Ford, and Wyndham Lewis - whose experiments with life-writing forms are no less striking. The book concludes with a consideration of the afterlife of these fascinating experiments in the postmodern literature of Nabokov, Lessing, and Byatt. Self Impression sheds light on a number of significant but under-theorized issues; the meanings of'autobiographical', the generic implications of literary autobiography, and the intriguing relation between autobiography and fiction in the period.

Open Secrets reflects on contemporary humanistic pedagogy by examining the limits of the teachable in this domain. The Goethean motif of the open secret refers not to a revealed mystery but to an utterance that is not understood, the likely fate of any instruction based purely on authority. Revisiting the European Bildungsroman, it studies the pedagogical relationship from the point of view of the tutor or mentor figure rather than with the usual focus on the young hero. The argument is not confined to works of fiction, however, but examines texts in which the category of fiction has a crucial and constitutive function, for a growing awareness of limited authority on the part of the mentor figures is closely related to fictive self-consciousness in the texts. Rousseau's Emile, as a semi-novelised treatise, whose fictiveness is at once overt and yet unmarked, is relatively unaware of the imaginary nature of its envisaged authority. Passing through Laurence Sterne, C. M. Wieland, Goethe and Nietzsche, the situation is gradually reversed, culminating with the conscious impasse of authority in Thus Spoke Zarathustra. All these writers have achieved their pedagogical impact despite, indeed by means of, their internal scepticism. By contrast, in the three subsequent writers, D. H. Lawrence, F. R. Leavis and J. M. Coetzee, the impasse of pedagogical authority becomes more literal as the authority of Bildung is eroded in the wider culture. The awareness of pedagogical authority as a species of fiction, to be conducted in an aesthetic spirit, remains a significant prophylactic against the perennial pressure of reductive conceptions of the education as form of instructional'production'.

The Long Life invites the reader to range widely from the writings of Plato through to recent philosophical work by Derek Parfit, Bernard Williams, and others, and from Shakespeare's King Lear through works by Thomas Mann, Balzac, Dickens, Beckett, Stevie Smith, Philip Larkin, to more recent writing by Saul Bellow, Philip Roth, and J. M. Coetzee. Helen Small argues that if we want to understand old age, we have to think more fundamentally about what it means to be a person, to have a life, to have (or lead) a good life, to be part of a just society. What did Plato mean when he suggested that old age was the best place from which to practice philosophy - or Thomas Mann when he defined old age as the best time to be a writer - and were they right? If we think, as Aristotle did, that a good life requires the active pursuit of virtue, how will our view of later life be affected? If we think that lives and persons are unified, much as stories are said to be unified, how will our thinking about old age differ from that of someone who thinks that lives and/or persons can be strongly discontinuous? In a just society, what constitutes a fair distribution of limited resources between the young and the old? How, if at all, should recent developments in the theory of evolutionary senescence alter our thinking about what it means to grow old? This is a groundbreaking book, deep as well as broad, and likely to alter the way in which we talk about one of the great social concerns of our time - the growing numbers of those living to be old, and the growing proportion of the old to the young.