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"... twelve essays in which this visionary literary critic speaks specifically to the eternal act of creation, addressing the incessant need for literary revisioning." --Studies in Religion These essays, four of which are published here for the first time, reveal one of the most extraordinary minds of our time engaging a wide range of literary, cultural, and religious issues. Frye gave these addresses during the last decade of his life, and they reveal this distinguished critic speaking with wit and wisdom about the permanent forms of human civilization and engaging in the eternal act of creation.
The widespread opinion is that Northrop Frye’s influence reached its zenith in the 1960s and 1970s, after which point he became obsolete, his work buried in obscurity. This almost universal opinion is summed up in Terry Eagleton’s 1983 rhetorical question, "Who now reads Frye?" In The Reception of Northrop Frye, Robert D. Denham catalogues what has been written about Frye – books, articles, translations, dissertations and theses, and reviews – in order to demonstrate that the attention Frye’s work has received from the beginning has progressed at a geomantic rate. Denham also explores what we can discover once we have a fairly complete record of Frye’s reception in front of us – such as Hayden White’s theory of emplotments applied to historical writing and Byron Almén’s theory of musical narrative. The sheer quantity of what has been written about Frye reveals that the only valid response to Eagleton’s rhetorical question is "a very large and growing number," the growth being not incremental but exponential.
Brings together all of the writings of Northrop Frye, both published and unpublished, on the subject of Canadian literature and culture, from his early book reviews of the 1930s and 1940s through his cultural commentaries of the 60s, 70s, and 80s.
In an attempt to discover the one-idea with respect to which Goethe claimed he had worked while writing Die Wahlverwandtschaften, taking my cue from Goethe himself, I have united the investigational techniques of hermeneutics and complexity or chaos theory and brought them to bear on the structure of several of the mirroring events in the text. The overwhelming conclusion of this author is that, like those investigating chaos in nature, literary theorists must turn to comprehensive approaches if they wish to treat seriously the structure of texts as works which flow from nature: the nature of the human mind.
What does it mean to be religious believers for people whose living conditions are defined by an increasingly secularized environment? Is the common distinction between faith and knowledge valid? The 21 essays cover approaches from various fields of the humanities. Some explore post-Kantian thoughts, discussing, i.a., American Pragmatism, M. Buber, M. Horkheimer, H. Putnam, J. Habermas, Ch. Taylor and variants of deconstruction, while other essays focus on ways in which the conflict between agnostics and seekers is addressed in US literary works, as in Fl. O’Connor, W. Percy, N. Hawthorne, J. Updike and in novels dealing with pandemics, for instance by L. Wright, E. M. Wiseman and R. Cook. Historical studies examine the intermingling of the sacred and the secular in the American South and neo-scholastic objections to modernity. Theological issues are being re-framed in essays discussing the relevance of pluralism, the relation of religious conviction and public opinion, the situation of scientists who believe and the thoughts of N. Frye and M. McLuhan. Finally, essays pay attention to religious aspects in works of art, e.g. in Ukrainian poetry, G. Mahler’s symphonies and in a TV show presenting new “American Gods” of globalization.

Bulletin

Association for Spanish and Portuguese Historical Studies

Published: 1980

Total Pages: 680


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