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Early 20th-century literary critics Joseph Collins, Hermann Hesse, and Percy Lubbock concluded that the pages of a book present a succession of moments that the reader visualizes and reinterprets. They feared that few would actually commit themselves to memory, and that most were likely to soon disappear. As you turn these pages, you will (re)discover the value of the literary canon through the Self. My objective is to examine how the Self is formed, lost, and regained through creative strategies that confront and define its shapes and distortions on nearly every page of a canonical work. You can consider Confronting / Defining the Self: Formation and Dissolution of the ‘I'from La Fayette to Grass as offering an apology for the study of literature and the humanities in an era when technology and commerce dominate our consciousness, drive our daily expectations, and shape our career goals.

This volume focuses on queer aspects of literary lives, which result from or cause various in/securities. By focusing on moments of irritation, or queer instances, the subjects of investigation challenge established norms, hierarchies, and ideologies. At stake are one-dimensional fixations of meaning, procedures of heteronormative standardization as well as the intellectual foundations of their legitimacy. In nine chapters, the contributors investigate materials from the 17th century and the Thirty Years‘ War (e.g. Grimmelshausen, Lohenstein) as well as the 21st (Kehlmann, Steidele), in which techniques of self-assertion and safeguarding are devised. The literary texts unhinge established societal and epistemological orders, on the one hand by pointing at the inflexibility and limitations of traditional orientation markers of the self, and on the other by the exposing abusive, discriminative, and unacceptable power structures of the day.

This book examines the idea of the self in Anglophone literatures from British colonies in Africa and the subcontinent, and in the context of intercultural encounter, literary hybridity and globalization. The project examines texts by eight authors across the colonial, postwar and post-9/11 eras – Olaudah Equiano, Sake Dean Mahomet, Henry Callaway, R.C. Temple, Amos Tutuola, G.V. Desani, Tsitsi Dangarembga and Aravind Adiga – in order to map different strategies of selfhood across four fields of literature: autobiographical life writing, folk anthology, postwar fabulism, and contemporary realism. Drawing on historical analysis, psychological inquiry, comparative linguistics, postcolonial criticism and social theory, this book responds to a renewed emphasis on the narrative strategies and creative choices involved in a literary construction of the self. Threaded through this investigation is an analysis of the effects of globalization, or the intensification of intercultural and dialogic complexity over time.

Examines spaces of inner life in eighteenth-century England to shed new light on interiority in literature and visual and material culture. In what kinds of spaces do we become most aware of the thoughts in our own heads? In My Dark Room, Julie Park explores places of solitude and enclosure that gave eighteenth-century subjects closer access to their inner worlds: grottos, writing closets, landscape follies, and the camera obscura, that beguiling “dark room” inside which the outside world in all its motion and color is projected. The camera obscura and its dreamlike projections within it served as a paradigm for the everyday spaces, whether in built environments or in imaginative writing, that generated the fleeting states of interiority eighteenth-century subjects were compelled to experience and inhabit. My Dark Room illuminates the spatial and physical dimensions of inner life in the long eighteenth century by synthesizing material analyses of diverse media, from optical devices and landscape architecture to women's intimate dress, with close readings of literary texts not traditionally considered together, among them Andrew Marvell's country house poem Upon Appleton House, Margaret Cavendish's experimental epistolary work Sociable Letters, Alexander Pope's heroic verse epistle Eloisa to Abelard, and Samuel Richardson's novel Pamela. Park also analyzes letters and diaries, architectural plans, prints, drawings, paintings, and more, drawing our attention to the lively interactions between spaces and psyches in private environments. Park's innovative method of “spatial formalism” reveals how physical settings enable psychic interiors to achieve vitality in lives both real and imagined.

In The Limits of Autobiography, Leigh Gilmore analyzes texts that depict trauma by combining elements of autobiography, fiction, biography, history, and theory in ways that challenge the constraints of autobiography. Astute and compelling readings of works by Michel Foucault, Louis Althusser, Dorothy Allison, Mikal Gilmore, Jamaica Kincaid, and Jeanette Winterson explore how each poses the questions'How have I lived?'and'How will I live?'in relation to the social and psychic forms within which trauma emerges. First published in 2001, this new edition of one of the foundational texts in trauma studies includes a new preface by the author that assesses the gravitational pull between life writing and trauma in the twenty-first century, a tension that continues to produce innovative and artful means of confronting kinship, violence, and self-representation.

Shortlisted for the Australian Universities Heads of English Prize for Literary ScholarshipReconceptualises Shakespeare's representations of selfhood by drawing on a long history of the interpreting selfProvides a groundbreaking contribution to the expanding field of study situated at the intersections of Shakespeare, religion and philosophyIlluminates Shakespeare's indebtedness to Reformation hermeneutics, that is, the Reformers'configuring of the interpreting selfOffers a distinctive vantage point on our sense that Shakespeare's plays speak to present-day human experience by employing a critical framework that shows the influence of the Reformers'hermeneutics on modern philosophical hermeneuticsPresents innovative readings of Shakespeare's ‘problem plays'– Hamlet, Troilus and Cressida, Measure for Measure and All's Well That Ends Well – and their viewpoints on human subjectivityWe share with Shakespeare, it seems, the assumption that to be human is to know through interpretation. This innovative study examines Shakespeare's compelling dramatisations of the interpreting self through the lens of a hermeneutical tradition that spans culture-shaping early modern religious beliefs about human knowing and pivotal philosophical ideas of our age. What is it to be an interpreting self? Shakespeare, the Reformation and the Interpreting Self offers fresh perspectives on critical questions about the self's finitude, agency, motivations, self-knowledge and ethical relation to others; questions that were of great relevance in Shakespeare's England and which continue to frame present-day dilemmas and debates about human experience and human being.

This book offers the first full-length study of early modern contentment, the emotional and ethical principle that became the gold standard of English Protestant psychology and an abiding concern of English Renaissance literature. Theorists and literary critics have equated contentedness with passivity, stagnation, and resignation. However, this book excavates an early modern understanding of contentment as dynamic, protective, and productive. While this concept has roots in classical and medieval philosophy, contentment became newly significant because of the English Reformation. Reformers explored contentedness as a means to preserve the self and prepare the individual to endure and engage the outside world. Their efforts existed alongside representations and revisions of contentment by authors including Sidney, Spenser, Shakespeare, and Milton. By examining Renaissance models of contentment, this book explores alternatives to Calvinist despair, resists scholarly emphasis on negative emotions, and reaffirms the value of formal concerns to studies of literature, religion, and affect.

Today, history is increasingly written in the first person. A growing number of historical works include an autobiographical dimension, as if writing about the past required exploring the inner life of the author. Neither traditional history nor autobiography, this hybrid genre calls the norms of the historical profession into question. In search of new and creative paths, it transgresses a cardinal rule of the discipline: third-person narration, long considered necessary to the objective analysis of the past.Singular Pasts offers a critical account of the emergence of authorial subjectivity in historical writing, scrutinizing both its achievements and its shortcomings. Enzo Traverso considers a group of contemporary historians, including Ivan Jablonka, Sergio Luzzatto, and Mark Mazower, who reveal their emotional ties to their subjects and give their writing a literary flavor. He identifies a parallel trend in literature, in which authors such as W. G. Sebald, Patrick Modiano, Javier Cercas, and Daniel Mendelsohn write their works as investigations based on archival sources. Traverso argues that first-person history mirrors contemporary ways of thinking: such writing is presentist and apolitical, perceiving and representing the past through an individual lens. Probing the limits of subjective historiography, he emphasizes that it is collective action that produces social change: “we” instead of “I.” In an epilogue, Traverso considers the first-person writing of Saidiya Hartman as a counterexample. A wide-ranging and illuminating critique of a key trend in humanistic inquiry, Singular Pasts reconsiders the notion of historical truth in a neoliberal age.

Laaventurafilosófica de ungrupo dejóvenesrebeldes,elCírculo de Jena, quediolugar alRomanticismo y anuestracomprensiónmoderna de lalibertad. EL REGRESO DEANDREA WULF TRAS LA INVENCIÓN DE LA NATURALEZA «Magníficosrebeldesvibra con lapasiónsalvaje y las ideasradicales de un nuevomundo librecreado apartir de lapoesía,elsexo, lamúsica yelromanticismo.Absolutamentefascinante». SIMON SEBAG MONTEFIORE ¿Cuándo empezamos a exigir el derecho a decidir sobre nuestras vidas? ¿En qué momento nos volvimos tan egocéntricos como lo somos hoy? ¿Cuándo nos planteamos por primera vez la pregunta «¿Cómo puedo ser libre?». Todo comenzó en una tranquila ciudad universitaria de Alemania en la década de 1790, cuando un grupo de dramaturgos, poetas y escritores pusieron el yo en el centro del escenario de su pensamiento, su escritura y sus vidas. Este brillante círculo incluía a los famosos poetas Goethe, Schiller y Novalis; a los visionarios filósofos Fichte, Schelling y Hegel; a los polémicos hermanos Schlegel; y, en un maravilloso cameo, a Alexander von Humboldt. En el corazón de este grupo estaba la formidable Caroline Schlegel, gran instigadora de sus deslumbrantes conversaciones sobre el yo, la naturaleza, la identidad y la libertad. La colaboración entre estas figuras lanzó el romanticismo al escenario mundial. En sus vidas exuberantes se nos revelan peleas épicas, historias de amor apasionadas, penas desgarradoras y, sobre todo, ideas radicales en torno al poder creativo del yo, así como las más altas aspiraciones del arte y la ciencia, la unidad de la naturaleza y el verdadero significado de la libertad. Así fue como estos jóvenes románticos incitaron una revolución mental que transformó nuestro mundo para siempre. Hoy seguimos avanzando por la misma cuerda floja entre la autorrealización personal y el narcisismo destructivo, entre los derechos individuales y las responsabilidades hacia la comunidad y las generaciones futuras. En el corazón de este libro inspirador se encuentra la tensión, extremadamente moderna, entre los peligros del egoísmo y las emocionantes posibilidades que ofrece la libertad del individuo. La crítica ha dicho: «Un retrato brillante, ambicioso, atractivo y apasionado. Sentimos la emoción de vivir la época. Una verdadera hazaña». Times Literary Supplement «Maravilloso. Un apasionante relato del Círculo de Jena que da vida al elenco de manera convincente». Financial Times «Una historia brillante contada con gran pulso narrativo e impecablemente investigada. El libro tiene una gracia irresistible y de lo más apropiada para contar la historia de estas luminosas personalidades». Daily Telegraph «Un libro magnífico: una revelación que fácilmente puede convertirse en obsesión». The Spectator «Delicioso y estimulante, un digno sucesor de la aclamada biografía de Humboldt». The Times

A NEW YORKER ESSENTIAL READ • From the best-selling author of The Invention of Nature comes an exhilarating story about a remarkable group of young rebels—poets, novelists, philosophers—who, through their epic quarrels, passionate love stories, heartbreaking grief, and radical ideas launched Romanticism onto the world stage, inspiring some of the greatest thinkers of the time.A BEST BOOK OF THE YEAR: The New York Times • The Washington Post'Make[s] the reader feel as if they were in the room with the great personalities of the age, bearing witness to their insights and their vanities and rages.” —Lauren Groff, best-selling author of MatrixWhen did we begin to be as self-centered as we are today? At what point did we expect to have the right to determine our own lives? When did we first ask the question, How can I be free?It all began in a quiet university town in Germany in the 1790s, when a group of playwrights, poets, and writers put the self at center stage in their thinking, their writing, and their lives. This brilliant circle included the famous poets Goethe, Schiller, and Novalis; the visionary philosophers Fichte, Schelling, and Hegel; the contentious Schlegel brothers; and, in a wonderful cameo, Alexander von Humboldt. And at the heart of this group was the formidable Caroline Schlegel, who sparked their dazzling conversations about the self, nature, identity, and freedom.The French revolutionaries may have changed the political landscape of Europe, but the young Romantics incited a revolution of the mind that transformed our world forever. We are still empowered by their daring leap into the self, and by their radical notions of the creative potential of the individual, the highest aspirations of art and science, the unity of nature, and the true meaning of freedom. We also still walk the same tightrope between meaningful self-fulfillment and destructive narcissism, between the rights of the individual and our responsibilities toward our community and future generations. At the heart of this inspiring book is the extremely modern tension between the dangers of selfishness and the thrilling possibilities of free will.

The rise of an influential new family of poetry in the Middle Ages This book is the first collective examination of late medieval intimate first-person narratives that blur the lines between author, narrator, and protagonist and usually feature personification allegory and courtly love tropes, creating an experimental new family of poetry. In this volume, contributors analyze why the allegorical first-person romance embedded itself in the vernacular literature of Western Europe and remained popular for more than two centuries. The editors identify and discuss three predominant forms within this family: debate poetry, dream allegories, and autobiographies. Contributors offer textual analyses of key works from late medieval German, French, Italian, and Iberian literature, with discussion of developments in England, as well. Allegory and the Poetic Self offers a sophisticated, theoretically current discussion of relevant literature. This exploration of medieval “I” narratives offers insights not just into the premodern period but also into Western literature's subsequent traditions of self-analysis and identity crafting through storytelling.

This collection by Teresa Palomo Acosta—poet, historian, author, and activist—spans three decades of her writing, from 1988 through 2018. The collection is divided into four parts: poems, essays, a children's story, and plays. Each work addresses cultural, historical, political, and gender realities that she experienced from her childhood to the present.The plays, set in the Central Texas Blackland Prairies where Acosta was raised, provide a unique Latina vision of memory, identity, and experience and are a vital contribution to Chicana feminist thought. The essays focus on Acosta's literary heroes Jovita González de Mireles, Sara Estela Ramírez, and Elena Zamora O'Shea, important writers who contributed significantly to Tejana literature and to Texas letters. The children's story, “Colchas, Colchitas,” is based on Acosta's most notable poem, “My Mother Pieced Quilts,” which pays homage to her mother and the many women of her generation who employed needles and thread, creating both practical and symbolic artifacts.This collection is a creative and, indeed, essential expansion of boundaries for what we think of as history, offering a unique and compelling look into the lived experiences and interior contemplations of a Texas artist well worth knowing. Readers will increase their understanding of Tejana experience in the late twentieth and early twenty-first centuries. Tejanaland promises to become an important addition to the cultural record, informing historical perspectives on the experiences of Tejana women and contributing significantly to the existing body of work from Tejana writers.

This book explores how the pregnant body is portrayed, perceived and enacted in Shakespeare's and his contemporaries'drama by means of a phenomenological analysis and a recourse to early modern popular medical discourse on reproduction. Phenomenology of pregnancy is a fairly new and radical body of philosophy that questions the post-Cartesian chasm of an almost autonomous reason and an enclosed and self-sufficient (male) body as foundations of identity. Early modern drama, as is argued, was written and staged at the backdrop of revolutionary changes in medicine and science where old and new theories on the embodied self-clashed. In this world where more and more men were expected to steadily grow isolated from their bodies, the pregnant body constituted an embattled contradiction. Indebted to the theories of embodiment this book offers a meticulous and detailed investigation of a plethora of pregnant characters and their “pregnant embodiment” in the pre-modern works by Shakespeare, Middleton, Webster and Ford. The analysis in each chapter argues for an indivisible link between an intensely embodied experience of pregnancy as enacted in space and identity-shaping processes resulting in a more acute sense of selfhood and agency. Despite seemingly disparate experiences of the selected heroines and the repeated attempts at containment of their “unruly” bodies, the ever transforming and “spatial” pregnant identities remain loci of embodied selfhood and agency. This book provocatively argues that fictional characters'experience reflects tangible realities of early modern women, while often deflecting the scientific consensus on reproduction in the period.

This book discusses the intrusion, often inadvertent, of personal voice into the poetry of landscape in Britain, 1700– 1807. It argues that strong conventions, such as those that inhere in topographical verse of the period, invite original poets to overstep those bounds while also shielding them from the repercussions of self-expression. Working under cover of convention in this manner and because for many of these poets place is tied in significant ways to personal history, poets of place may launch unexpected explorations into memory, personhood, and the workings of consciousness. This book thus supplements past, largely political, readings of landscape poetry, turning to questions of self-articulation and self-expression in order to argue that the autobiographical impulse is a distinctive and innovative feature of much great eighteenth-century poetry of place. Among the poets under examination are Pope, Thomson, Duck, Gray, Goldsmith, Crabbe, Cowper, Smith, and Wordsworth.

Altered states of consciousness – including experiences of deprivation, pain, hallucination, fear, desire, alienation, and spiritual transcendence – can transform the ordinary experience of selfhood. Unselfing explores the nature of disruptive self-experiences and the different shapes they have taken in literary writing. The book focuses on the tension between rival conceptions of unselfing as either a form of productive self-transcendence or a form of alienating self-loss. Michaela Hulstyn explores the shapes and meanings of unselfing through the framework of the global French literary world, encompassing texts by modernist figures in France and Belgium alongside writers from Algeria, Rwanda, and Morocco. Together these diverse texts prompt a re-evaluation of the consequences of the loss or the transcendence of the self. Through a series of close readings, Hulstyn offers a new account of the ethical questions raised by altered states and shows how philosophies of empathy can be tested against and often challenged by literary works. Drawing on cognitive science and phenomenology, Unselfing provides a new methodology for approaching texts that give shape to the fringes of conscious experience.

Religion is not merely a different way of thinking but is rather an alternative manner of being—it is both a way of attending to the world and a form of embodiment. Literature provides another key to legislating new ways of being in the world. Some of the best Romantic literature can be understood as experimental attempts to access and harness infrasensible energy—affects and dispositions operating beneath the threshold of consciousness—in the hope that by so doing it may become possible to project elusive affects into the practical world of conscious thinking and judgment. Words Made Flesh demonstrates how the Romantic poets Samuel Taylor Coleridge, John Keats, and Percy Bysshe Shelley and the novelist Jane Austen affect, mediate, and ultimately alter our very sense of embodiment in ways that have lasting effects on readers'affective, political, and spiritual lives. Such works, which unsettle habitual ways of seeing, are perennially valuable because they not only call attention to the dispositions we normally inhabit, but they also suggest ways of forging new patterns and forms of life through the medium of embodiment.Drawing on the work of these writers, Dempsey argues that Romanticism's contribution to our understanding of the postsecular becomes clearer when considered in relation to three timely scholarly conversations not previously synthesized: secular and postsecular studies, affect theory, and media studies. By weaving together these three strands, Words Made Flesh clarifies how Romanticism provides a useful field guide to the new geography of the self ushered in by secular modernity, while also pointing toward potential postsecular futures. Ultimately, Dempsey argues for a view of literature that recognizes it as an essential component to ethical practice.

Constitutions of Self in Contemporary Irish Poetry explores the figure of the lyrical self in the work of six contemporary Irish poets: Paul Muldoon, Vona Groarke, Sinéad Morrissey, Caitríona O'Reilly, Alan Gillis and Nick Laird. By focusing on the self, this study offers the first sustained exploration of what is arguably one of the most distinctive features of Irish poetry. Readings utilise the latest theories of the lyric filtered through the work of such philosophers as Jacques Derrida, Umberto Eco, Slavoj Žižek, Giorgio Agamben and Zygmunt Bauman, and connect an interdisciplinary approach with attention to the operations of the poetic text to bring out aspects of the self in Irish writing that have been given only cursory critical attention so far.

This book examines the ways in which a writer's presentation of self can achieve or impede access to power. Conversations about written voice and style have traditionally revolved around the aesthetics of stylistic choice. These choices, while they help establish a writer's presence in a text, too often ignore the needs of written identity as it crosses genres, disciplines, and rhetorical purposes. In contrast to stylistic investigations of a writer's'voice'and its various components—diction, detail, imagery, syntax, and tone, for example—this book focuses on language variation and the linguistic features of a writer's presence in a text, as well as the establishment of a writer's social, cultural, and personal identity in a given text. The author attempts to explain the methods by which writers present themselves to their audiences. This book will be of particular interest to students and teachers of rhetoric and composition studies, as well as writers more broadly.

Considering the support behind Brexit and Donald Trump's'America first'policies, this book challenges the idea that they are motivated solely by fear and instead looks at the hope and promises that drive these renewed forms of nationalism. Addressing these neglected motivations within contemporary populism, Michael Mack explores how our current sense of disappointment with our ecological, economic and political state of affairs partakes of a history of failed promises that goes back to the inception of modernity; namely, to Spinoza's radical enlightenment of diversity and equality.Through this innovative approach, Spinoza emerges less as a single isolated figure and more as a sign for an intellectual constellation of thinkers and writers who – from the romantics to contemporary theory and literature – have introduced various shifts in the way we see humanity as being limited and prone to disappointment. Combining intellectual history with literary and scientific theory, the book traces the collapse of traditional values and orders from Spinoza to Nietzsche and then to the literary modernism of Joseph Conrad and postmodernism of Philip Roth and Thomas Pynchon.

Thoreaus Wahrnehmung der sich im „restless, nervous, bustling, trivial nineteenth Century“ verdichtenden Globalisierungsdynamik zwingt ihn zu einer radikalen Revision des ‚westlich‘ geprägten Subjektdenkens. In ‚Walden‘ entwirft er ein „flüssiges Selbst“, das als Versuch verstanden werden kann, die Gegensätze zwischen der Ausdehnungserfahrung der Zeitgeschichte und dem Bewusstsein über die Zwänge der Erfahrungswelt zu integrieren: Während sich die Perspektive des erlebenden Ich ins Grenzenlose erweitert, präsentieren sich die konkreten Lebensumstände der Menschen als unausweichliche Beschränkungen. Diesem Sachverhalt begegnet Thoreau mit einer Re-Evaluierung der lebensweltlichen Verhältnisse unter Miteinbezug der neuen, globalisierten Parameter. Das „flüssige Selbst“ entspringt dieser Praxis zwischen Abgrenzung, Tradierung, Neubegründung und Kontingenz. Die vorliegende Studie erläutert kenntnisreich und stringent, wie ‚Walden‘ damit den Versuch darstellt, der stetig wachsenden erlebbaren Welt und ihren globalen Verbindungen mit angemessenen Modifikationen im Denken und Sprechen über das Selbst zu begegnen.

A passionate, wry, and personal book about how the greatest works of literature illuminate our livesWhy do we read literature? For Arnold Weinstein, the answer is clear: literature allows us to become someone else. Literature changes us by giving us intimate access to an astonishing variety of other lives, experiences, and places across the ages. Reflecting on a lifetime of reading, teaching, and writing, The Lives of Literature explores, with passion, humor, and whirring intellect, a professor's life, the thrills and traps of teaching, and, most of all, the power of literature to lead us to a deeper understanding of ourselves and the worlds we inhabit.As an identical twin, Weinstein experienced early the dislocation of being mistaken for another person—and of feeling that he might be someone other than he had thought. In vivid readings elucidating the classics of authors ranging from Sophocles to James Joyce and Toni Morrison, he explores what we learn by identifying with their protagonists, including those who, undone by wreckage and loss, discover that all their beliefs are illusions. Weinstein masterfully argues that literature's knowing differs entirely from what one ends up knowing when studying mathematics or physics or even history: by entering these characters'lives, readers acquire a unique form of knowledge—and come to understand its cost.In The Lives of Literature, a master writer and teacher shares his love of the books that he has taught and been taught by, showing us that literature matters because we never stop discovering who we are.

Self-reflection, as the hallmark of the modern age, originates more profoundly with Dante than with Descartes. This book rewrites modern intellectual history, taking Dante's lyrical language in Paradiso as enacting a Trinitarian self-reflexivity that gives a theological spin to the birth of the modern subject already with the Troubadours. The ever more intense self-reflexivity that has led to our contemporary secular world and its technological apocalypse can lead also to the poetic vision of other worlds such as those experienced by Dante. Facing the same nominalist crisis as Duns Scotus, his exact contemporary and the precursor of scientific method, Dante's thought and work indicate an alternative modernity along the path not taken. This other way shows up in Nicholas of Cusa's conjectural science and in Giambattista Vico's new science of imagination as alternatives to the exclusive reign of positive empirical science. In continuity with Dante's vision, they contribute to a reappropriation of self-reflection for the humanities.

Scholars have problematized otherness and madness in diverse ways. There are those who hold that otherness is madness in itself of which leading voices are Michel Foucault and Gregory Reid. Other scholars contradict these voices and single out madness as a clinical condition that arises from strands of othering such as political, gender, class, age and racial. Frantz Fanon is the leading voice of this school of thought that demonstrates how othering destroys the psyche of the marginalised groups. This book extends Fanon's thesis with regard to madness in selected works of African fiction. Whereas Fanon stops at conceptualisation of the nexus between othering and madness, in this book, the authors incorporate the fragmented self, which is equally disabling.

This book presents Czesław Miłosz's poetic philosophy of the body as an original defense of religious faith, transcendence, and the value of the human individual against what he viewed as dangerous modern forms of materialism. The Polish Nobel laureate saw the reductive'biologization'of human life as a root cause of the historical tragedies he had witnessed under Nazi German and Soviet regimes in twentieth-century Central and Eastern Europe. The book argues that his response was not merely to reconstitute spiritual or ideal forms of human identity, which no longer seemed plausible. Instead, he aimed to revalidate the flesh, elaborating his own non-reductive understandings of the self on the basis of the body's deeper meanings. Within the framework of a hesitant Christian faith, Miłosz's poetry and prose often suggest a paradoxical striving toward transcendence precisely through sensual experience. Yet his perspectives on bodily existence are not exclusively affirmative. The book traces his diverse representations of the body from dualist visions that demonize the flesh through to positive images of the body as the source of religious experience, the self, and his own creative faculty. It also examines the complex relations between'masculine'and'feminine'bodies or forms of subjectivity, as Miłosz represents them. Finally, it elucidates his contention that poetry is the best vehicle for conveying these contradictions, because it also combines'disembodied', symbolic meanings with the sensual meanings of sound and rhythm. For Miłosz, the double nature of poetic meaning reflects the fused duality of the human self.

Die in der soziologischen Fachliteratur überwiegende These von der neoliberalen Determinierung zeitgenössischer Subjekte deckt sich größtenteils mit der Darstellung der Subjektivierungsweise in der Literatur, aber eben nicht ausschließlich. Denn literarische Texte zeigen Facetten der Subjektivierungsfigur, die so kaum oder nicht in außerliterarischen Wissensbereichen aufzufinden sind. Und einige Texte ordnen ›Selbstoptimierung‹ mitunter auch in Abgrenzung zu den so populären Gouvernementalitätsstudien ein. Damit eröffnet sich folgendes Forschungsdesiderat: während andere Wissensbereiche das Aufkommen der Subjektivierungsfigur bereits analysiert haben, fehlt eine Untersuchung darüber, welches Wissen die Literatur über »Selbstoptimierung« gespeichert hat.

Kann Kunst heilen? Dieser Frage geht Jasmin Degeling mittels einer medienwissenschaftlichen Neubestimmung von Michel Foucaults Konzepten der Techniken des Selbst sowie der Sorge um sich nach und analysiert die Medien und Ästhetiken von Christoph Schlingensief und Elfriede Jelinek als ästhetische Therapeutiken. Am Beispiel der späteren Arbeiten des Theater-, Film- und Aktionskünstlers Christoph Schlingensief zeichnet sich die moderne politische und ästhetische Geschichte von Kunst als Medium der Therapeutik ab: Der Wunsch nach einer Gesundheit des Denkens, Empfindens wie Lebens verschränkt sich dabei mit der biopolitischen Geschichte moderner, ästhetischer Heilsprogramme. Schlingensiefs Versuch, sich selbst zu heilen, schreibt sich in einen Komplex von Kunstreligion, modernem Vitalismus und Kolonialgeschichte ein. Elfriede Jelineks monumentaler Onlineroman'Neid (Mein Abfall von allem) – Ein Privatroman'experimentiert mit literarischem Schreiben in virtuellen Räumen und entwirft einen autobiographischen Roman, der jeder Form literarischer Subjektkonstitution eine feministische Absage erteilt. Diese Poetik erweist sich als Programm einer spezifisch modernen Sorge um sich: Medientechnisch ermöglicht durch das Heilsversprechen eines von der Realwelt abgetrennten Cyberspace, übt Jelinek im Format des frühen Onlinetagebuchs eine digitale Askese in virtueller Unendlichkeit, Leere und Weite und gibt so Raum für eine komplexe poetische Reflexion des Verhältnisses von Medien, Empfindung und Subjektivierung. Die Studie rückt zeitgenössische Medien der Sorge als Übungen der Heilung, der Gesundheit und des Überlebens in den Blick, und verbindet diese mit einer Archäologie der ästhetischen und medialen Geschichte moderner Konzepte von Gesundheit und Heilung.

In the postwar literary culture of France, under the influence of Structuralism and its aftermath, deference to «the text in itself» meant that literary studies eschewed discussing narrators or characters as subjects and deriving social or political commentary from specific texts. In reaction to this trend, which also influenced the writing of novels, a new generation of authors have sought instead to focus on developing innovative ways of conceptualizing subjecthood, identity and agency. Marie Nimier's writing abundantly exemplifies this «return of the subject» in the rich diversity of the fifteen novels she has published since Sirène in 1985, blending fiction and life-writing. Her narrators/protagonists typically strive to achieve forms of agency which are made possible, yet also threatened, by the ostensible «givens»: heritage, memory, gender, relationships, desire, social environment and, not least, language itself. This volume explores central aspects of self and subject in her oeuvre to date and includes two short stories which Nimier formally publishes here for the first time, one with an English translation.

No estamos solos. Seres misteriosos se esconden entre nosotros adoptando rasgos humanos. Nos visitan ocasionalmente desde hace siglos, pero estas últimas décadas han invadido nuestras bibliotecas y nuestras pantallas. ¿Quiénes? Los alter egos autoficcionales. Quince investigadores exploran el tema, examinando una categoría de autoficciones en particular, calificadas en la teoría como “fantásticas” debido a que sus autores se crean un personaje y cuentan haber vivido acontecimientos cuyo carácter ficticio no deja lugar a dudas.Los ensayos reunidos aquí se dividen en cuatro partes según los temas, las épocas y las prácticas artísticas que abordan: en la primera, el lector encontrará contribuciones estructuradas en torno a un cuestionamiento de orden teórico, que señalan algunas de las dificultades planteadas por el concepto de autoficción “fantástica” y buscan las maneras de resolverlas; la segunda parte se concentra en novelas y relatos breves anteriores al boom de la autoficción en lengua española que se produce, grosso modo, a partir de los años 1990; la tercera parte analiza textos literarios más recientes, publicados a partir de finales del siglo XX; y por último, la cuarta parte aúna trabajos que tienen la doble particularidad de estudiar la autoficción en su dimensión comunitaria y de basarse en un corpus de autoficciones fílmicas. Este libro, que es el primero en focalizarse de modo exclusivo y sistemático sobre la rama más resueltamente imaginativa de la autoficción, propone en total una lectura crítica de las obras de más de una veintena de escritores y cineastas provenientes de ambos lados del Atlántico

Performing the Victorian: John Ruskin and Identity in Theater, Science, and Education by Sharon Aronofsky Weltman is the first book to examine Ruskin's writing on theater. In works as celebrated as Modern Painters and obscure as Love's Meinie, Ruskin uses his voracious attendance at the theater to illustrate points about social justice, aesthetic practice, and epistemology. Opera, Shakespeare, pantomime, French comedies, juggling acts, and dance prompt his fascination with performed identities that cross boundaries of gender, race, nation, and species. These theatrical examples also reveal the primacy of performance to his understanding of science and education. In addition to Ruskin on theater, Performing the Victorian interprets recent theater portraying Ruskin (The Invention of Love, The Countess, the opera Modern Painters) as merely a Victorian prude or pedophile against which contemporary culture defines itself. These theatrical depictions may be compared to concurrent plays about Ruskin's friend and student Oscar Wilde (Gross Indecency: The Three Trials of Oscar Wilde, The Judas Kiss). Like Ruskin, Wilde is misrepresented on the fin-de-millennial stage, in his case anachronistically as an icon of homosexual identity. These recent characterizations offer a set of static identity labels that constrain contemporary audiences more rigidly than the mercurial selves conjured in the prose of either Ruskin or Wilde.

This collection contains ten essays about written material produced for and by women in the US-Mexico border region between 1850 and 1950, thus shedding light on women's involvement in periodicals geared to the'fairer sex'and providing a better understanding of the role of women in the history of Mexican and border cultural life.

The aim of this project is to provide a sustained analysis of the concept of ‘self'in Statius'Thebaid. It is this project's contention that the poem is profoundly interested in ideas of identity and selfhood. The poem stages itself as a metapoetic exploration of the difficulties for a belated epicist in finding a place in the literary canon; it shows the impossibility of squaring large-scale epic poetics with small-scale, finely-wrought Callimacheanism; it reflects the violent disjunction between Statius'authorial pose as a poet without power and the extreme violence of his poetics; it opens up the intricacies of constructing original, coherent characters out of intertextual, exemplary models. The central tenet of the project is that Statius in the Thebaid stages his own'death', but does so that his poem may live. This book is intended for an academic audience including undergraduate and graduate students as well as specialists in the field. Although the project will be of primary importance to readers of Flavian literature, it will also be of interest to those who study intertextuality and characterisation in Roman literature more generally, selfhood and identity in Roman literature and culture and the reception of Roman literature.

How, Barbara Newman asks, did the myth of the separable heart take such a firm hold in the Middle Ages, from lovers exchanging hearts with one another to mystics exchanging hearts with Jesus? What special traits gave both saints and demoniacs their ability to read minds? Why were mothers who died in childbirth buried in unconsecrated ground? Each of these phenomena, as diverse as they are, offers evidence for a distinctive medieval idea of the person in sharp contrast to that of the modern'subject'of'individual.'Starting from the premise that the medieval self was more permeable than its modern counterpart, Newman explores the ways in which the self's porous boundaries admitted openness to penetration by divine and demonic spirits and even by other human beings. She takes up the idea of'coinherence,'a state familiarly expressed in the amorous and devotional formula'I in you and you in me,'to consider the theory and practice of exchanging the self with others in five relational contexts of increasing intimacy. Moving from the outside in, her chapters deal with charismatic teachers and their students, mind-reading saints and their penitents, lovers trading hearts, pregnant mothers who metaphorically and literally carry their children within, and women and men in the throes of demonic obsession. In a provocative conclusion, she sketches some of the far-reaching consequences of this type of personhood by drawing on comparative work in cultural history, literary criticism, anthropology, psychology, and ethics.The Permeable Self offers medievalists new insight into the appeal and dangers of the erotics of pedagogy; the remarkable influence of courtly romance conventions on hagiography and mysticism; and the unexpected ways that pregnancy—often devalued in mothers—could be positively ascribed to men, virgins, and God. The half-forgotten but vital idea of coinherence is of relevance far beyond medieval studies, however, as Newman shows how it reverberates in such puzzling phenomena as telepathy, the experience of heart transplant recipients who develop relationships with their deceased donors, the phenomenon of psychoanalytic transference, even the continuities between ideas of demonic possession and contemporary understandings of obsessive-compulsive disorder.In The Permeable Self Barbara Newman once again confirms her status as one of our most brilliant and thought-provoking interpreters of the Middle Ages.

Welche Antworten gibt die Literatur auf die Frage nach den Bedingungen und Möglichkeiten eines Selbstentwurfs, also jenes Prozesses der Identitätsbildung, den ein Individuum durchläuft, wenn es nach individueller Selbstbeschreibung strebt? Orientierungs- und Reibungspunkte von Selbstentwürfen bilden kulturelle Narrative, also jene Denkangebote, die eine jeweilige Kultur zur jeweiligen Zeit für das Individuum bereithält. Sie umfassen Diskurse über Ethnie, Religion, Geschlecht, soziale Werte usf. Einsatzpunkt der Studie ist die Aufklärung, weil sich hier die moderne Idee vom bürgerlichen Individuum herausbildet, die bis heute Gültigkeit hat. Untersucht werden Erzählungen, Redeweisen und Denkmuster, die in literarischen Texten von u.a. Jean-Jacques Rousseau, über Ludwig Tieck und Arthur Schnitzler, hin zu Eva Menasse und Julia Franck ablesbar sind.

A groundbreaking examination of how twentieth-century African American writers use queer characters to challenge and ultimately reject subjectivity Black Queer Flesh reinterprets key African American novels from the Harlem Renaissance to Black Modernism to contemporary literature, showing how authors have imagined a new model of black queer selfhood. African American authors blame liberal humanism's model of subjectivity for double consciousness and find that liberal humanism's celebration of individual autonomy and agency is a way of disciplining Black queer lives. These authors thus reject subjectivity in search of a new mode of the self that Alvin J. Henry names “black queer flesh”—a model of selfhood that is collective, plural, fluctuating, and deeply connected to the black queer past. Henry begins with early twentieth-century authors such as Jessie Redmon Fauset and James Weldon Johnson. These authors adapted the Bildungsroman, the novel of self-formation, to show African Americans gaining freedom and agency by becoming a liberal, autonomous subjects. These authors, however, discovered that the promise of liberal autonomy held out by the Bildungsroman was yet another tool of antiblack racism. As a result, they tentatively experimented with repurposing the Bildungsroman to throw off subjectivity and its attendant double consciousness. In contrast, Nella Larsen, Henry shows, was the first author to fully reject subjectivity. In Quicksand and Passing, Larsen invented a new genre showing her queer characters—characters whose queerness already positioned them on the margins of subjectivity—escaping subjectivity altogether. Using Ralph Ellison's archival drafts, Henry then powerfully rereads Invisible Man, revealing that the protagonist as a queer, disabled character taught by the novel's many other queer, disabled characters to likewise seek a selfhood beyond subjectivity. Although Larsen and Ellison sketch glimpses of this selfhood beyond subjectivity, only Saidiya Hartman's Wayward Lives, Beautiful Experiments shows a protagonist fully inhabiting black queer flesh—a new mode of selfhood that is collective, plural, always evolving, and no longer alienated from the black past.Black Queer Flesh is an original and necessary contribution to black literary studies, offering new ways to understand and appreciate the canonical texts and far more.

Rousseau avec les Confessions n'a pas fini d'explorer les profondeurs de son moi, d'autant qu'il ne cesse de connaître de nouvelles souffrances, ou de nouveaux bonheurs. Les Dialogues, les Rêveries sont le fruit d'une démarche d'un auteur qui expérimente diverses formes d'écriture: il se libère de la chronologie; il préfère les coups de sonde du fragment à la continuité du récit. Dans ces expériences extrêmes de la folie et du rêve, il s'interroge et nous interroge sur l'identité, la mémoire, le statut de la littérature, toutes questions qui n'ont cessé de hanter notre xxe siècle et risquent de connaître une acuité toujours plus grande au xxie siècle.

As a diary writer imagines shadow readers rifling diary pages, she tweaks images of the self, creating multiple readings of herself, fixed and unfixed. When the readers and potential readers are husbands and publishers, the writer maneuvers carefully in a world of men who are quick to judge and to take offense. She fills the pages with reflections, anecdotes, codes, stories, biographies, and fictions. The diary acts as a site for the writer's tension, rebellion, and remaking of herself. In this book Martinson examines the diaries of Virginia Woolf, Katherine Mansfield, Violet Hunt, and Doris Lessing's fictional character Anna Wulf, and shows that these diaries (and others like them) are not entirely private writings as has been previously assumed. Rather, their authors wrote them knowing they would be read. In these four cases, the audience is the author's male lover or husband, and Martinson reveals how knowledge of this audience affects the language and content in each diary. Ultimately, she argues, this audience enforces a certain “male censorship” which changes the shape of the revelations, the shape of the writer herself, making it impossible for the female author to be honest in writing about her true self. Even sophisticated readers often assume that diaries are primarily private. This study interrogates the myth of authenticity and self-revelation in diaries written under the gaze of particular peekers.

L'histoire s'écrit de plus en plus au prisme de la subjectivité de l'auteur, comme si, pour l'écrire, il fallait révéler l'intériorité de ceux qui la font, mais aussi celle de ceux qui l'écrivent. Ni histoire au sens conventionnel du terme, ni autobiographie, c'est un nouveau genre hybride qui a pris forme en remportant un succès considérable. La séparation entre histoire et roman est brouillée par une nouvelle interaction : les enquêtes historiques sont écrites comme des romans, avec des intrigues haletantes dont le héros est souvent l'auteur lui-même, et les romans sont de plus en plus inspirés par l'histoire. Il suffit de penser à des auteurs comme Laurent Binet, Emmanuel Carrère, Javier Cercas, Daniel Mendelsohn, W.G. Sebald, etc. Cet essor du moi soulève des questions fondamentales sur le rapport entre vérité historique et vérité romanesque ou sur le statut épistémologique de l'écriture à la première personne. Il soulève aussi d'autres questions plus profondes concernant le monde dans lequel nous vivons. L'histoire est affectée par une nouvelle forme de vie axée sur l'individualisme. Ce texte, qui n'est ni un portrait à charge ni un pamphlet, interroge les tenants et les aboutissants de cette mutation dans l'histoire.

In a neo-liberal era concerned with discourses of responsible individualism and the ‘selfie', there is an increased interest in personal lives and experiences. In contemporary life, the personal is understood to be political and these ideas cut across both the social sciences and humanities.This handbook is specifically concerned with auto/biography, which sits within the field of narrative, complementing biographical and life history research. Some of the contributors emphasise the place of narrative in the construction of auto/biography, whilst others disrupt the perceived boundaries between the individual and the social, the self and the other. The collection has nine sections: creativity and collaboration; families and relationships; epistolary lives; geography; madness; prison lives; professional lives; ‘race'; and social justice and disability. They illustrate the inter- and multi-disciplinary nature of auto/biography as a field. Each section features an introduction froma section editor, many of whom are established researchers and/or members of the British Sociological Association (BSA) Auto/Biography study group. The handbook provides the reader with cutting-edge research from authors at different stages in their careers, and will appeal to those with an interest in auto/biography, auto-ethnography, epistolary traditions, lived experiences, narrative analysis, the arts, education, politics, philosophy, history, personal life, reflexivity, research in practice and the sociology of the everyday.Chapter 1: A Case for Auto/Biography; Julie Parsons and Anne Chappell.Section One: Creativity and Collaboration; edited by Gayle Letherby. Chapter 2: The Times are a Changing: Culture(s) of Medicine; Theresa Compton. Chapter 3: Seventeen Minutes and Thirty-One Seconds: An Auto/Biographical Account of Collaboratively Witnessing and Representing an Untold Life Story; Kitrina Douglas andDavid Carless. Chapter 4: Reflections on a Collaborative, Creative'Working'Relationship; Deborah Davidson and Gayle Letherby. Section Two: Families and Relationships: Auto/Biography and Family, A Natural Affinity?; edited by David Morgan. Chapter 5: Life Story and Narrative Approaches in the Study of Family Lives; Julia Brannen. Chapter 6: The Research Methods for Discovering Housing Inequalities in Socio-Biographical Studies; Elizaveta Polukhina.Chapter 7: Auto/Biographical Research and The Family; Aidan Seery and Karin Bacon. Section Three: Epistolary Lives: Fragments, Sensibility, Assemblages in Auto/Biographical Research; edited by Maria Tamboukou. Chapter 8: Letter-Writing and the Actual Course of Things: Doing the Business, Helping the World Go Round; Liz Stanley. Chapter 9: The Unforeseeable Narrative: Epistolary Lives in Nineteenth Century Iceland; Erla Hulda Halldórsdóttir. Chapter 10: Auto/Pathographies In Situ:'Dying of Melancholy'in Nineteenth Century Greece; Dimitra Vassiliadou. Section Four: Geography Matters: Spatiality and Auto/Biography; edited by John Barker and Emma Wainwright. Chapter 11:'Trying to Keep Up': Intersections of Identity, Space, Time and Rhythm in Women Student Carer Auto/Biographical Accounts; Fin Cullen, John Barker and Pam Alldred. Chapter 12: Spatiality and Auto/Biographical Narratives of Encounter in Social Housing; Emma Wainwright, Elodie Marandet and Ellen McHugh.Chapter 13: “I Thought… I Saw… I Heard…”: The Ethical and Moral Tensions of Auto/Biographically Opportunistic Research in Public Spaces; Tracy Ann Hayes. Section Five: Madness, Dys-order and Autist/Biography: Auto/Biographical Challenges to Psychiatric Dominance; edited by Kay Inckle. Chapter 14: Autist/Biography; Alys

“To be someone—to be anyone—is about…not being someone else. Miller's amused and inspired book is utterly compelling.”—Adam Phillips“A compendium of expressions of wonder over what might have been…Swept up in our real lives, we quickly forget about the unreal ones. Still, there will be moments when, for good or ill, we feel confronted by our unrealized possibilities.”—New YorkerWe live one life, formed by paths taken and untaken. Choosing a job, getting married, deciding on a place to live or whether to have children—every decision precludes another. But what if you'd gone the other way?From Robert Frost to Sharon Olds, Virginia Woolf to Ian McEwan, Jane Hirshfield to Carl Dennis, storytellers of every stripe consider the roads not taken, the lives we haven't led. What is it that compels us to identify with fictional and poetic voices tantalizing us with the shadows of what might have been? Not only poets and novelists, but psychologists and philosophers have much to say on this question. Miller finds wisdom in all of these, revealing the beauty, the allure, and the danger of sustaining or confronting our unled lives.“Miller is charming company, both humanly and intellectually. He is onto something: the theme of unled lives, and the fascinating idea that fiction intensifies the sense of provisionality that attends all lives. An extremely attractive book.”—James Wood“An expertly curated tour of regret and envy in literature…Miller's insightful and moving book—both in his own discussion and in the tales he recounts—gently nudges us toward consolation.”—Wall Street Journal“I wish I had written this book…Examining art's capacity to transfix, multiply, and compress, this book is itself a work of art.”—Times Higher Education

The double, doppelgänger, is mostly understood as a peculiar figure that emerged in nineteenth-century Romantic and gothic literature. Far from being a merely esoteric entity, however, this book argues that the double, although it mostly goes unnoticed, is a widespread phenomenon that has significant influence on our lives. It is an inherent key element of human subjectivity whose functions, forms, and effects have not yet gained the serious consideration they merit. Drawing on literature, philosophy, and psychoanalysis, and combining a personal story with theoretical interventions, Double Trouble develops a novel understanding of the double and human subjectivity in the last two centuries. It begins with the singular and narcissistic double of Romanticism and gradually moves to the multiple doubles implicated by Postmodernism. The double is what defies unicity and opens up the subject to multiplicity. Consequently, it gradually emerges as a bridge between the I and the Other, identity and difference, philosophy and literature, theory and praxis.

In Problem Novels, Anna Maria Jones argues that, far from participating “invisibly” in disciplinary regimes, many Victorian novels articulate sophisticated theories about the role of the novel in the formation of the self. In fact, it is rare to find a Victorian novel in which questions about the danger or utility of novel reading are not embedded within the narrative. In other words, one of the stories that the Victorian novel tells, over and over again, is the story of what novels do to readers. This story occurs in moments that call attention to the reader's engagement with the text. In chapters on Wilkie Collins, Anthony Trollope, and George Meredith, Jones examines “problem novels”—that is, novels that both narrate and invite problematic reading as part of their theorizing of cultural production. Problem Novels demonstrates that these works posit a culturally imbedded, sensationally susceptible reader and, at the same time, present a methodology for critical engagement with cultural texts. Thus, the novels theorize, paradoxically, a reader who is both unconsciously interpellated and critically empowered. And, Jones argues, it is this paradoxical construction of the unconscious/critical subject that re-emerges in the theoretical paradigms of Victorian cultural studies scholarship. Indeed, as Problem Novels shows, Victorianists'attachments to critical “detective work” closely resemble the sensational attachments that we assume shaped Victorian novel readers.

This book aims to expand our sense of poetry's reach and potential impact. It is an effort at recouping the poetic imperative buried within the first taxonomic description of human being:'nosce te ipsum,'or'know yourself.'Johanna Skibsrud explores both poetry and human being not as fixed categories but as active processes of self-reflection and considers the way that human being is constantly activated within and through language and thinking. By examining a range of modern and contemporary poets including Wallace Stevens, M. NourbeSe Philip, and Anne Carson, all with an interest in playfully disrupting sense and logic and eliciting unexpected connections, The Poetic Imperative highlights the relationship between the practice of writing and reading and a broad tradition of speculative thought. It also seeks to demonstrate that the imperative'know yourself'functions not only as a command to speak and listen, but also as a call to action and feeling. The book argues that poetic modes of knowing - though central to poetry understood as a genre - are also at the root of any conscious effort to move beyond the subjective limits of language and selfhood in the hopes of touching upon the unknown. Engaging and erudite, The Poetic Imperative is an invitation to direct our attention simultaneously to the finite and embodied limits of selfhood, as well as to what those limits touch: the infinite, the Other, and truth itself.