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Challenging the idea that a writer’s work reflects his experiences in time and place, Andrew M. Cooper locates the action of William Blake’s major illuminated books in the ahistorical present, an impersonal spirit realm beyond the three-dimensional self. Blake, Cooper shows, was a formalist who exploited eighteenth-century scientific and philosophical research on vision, sense, and mind for spiritual purposes. Through irony, dialogism, two-way syntax, and synesthesia, Blake extended and refined the prophetic method Milton forged in Paradise Lost to bring the performativity of traditional oral song and storytelling into print. Cooper argues that historicist attempts to place Blake’s vision in perspective, as opposed to seeing it for oneself, involve a deeply self-contradictory denial of his performativity as a poet-artist. Rather, Blake’s expansion of linear reading into a space of creative, self-conscious collaboration laid the basis for his lifelong critique of dualism in religion and science, and anticipated the non-Euclidean geometrics of twentieth-century Modernism.
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Myth criticism flourished in the mid-twentieth century under the powerful influence of Canadian thinker Northrop Frye. It asserted the need to identify common, unifying patterns in literature, arts, and religion. Although it was eclipsed by postmodern theories that asserted difference and conflict, those theories proved incapable of inspiring solidarity or guiding social action. The Productions of Time argues for a return to myth criticism in order to refine and extend its vision. With the aim of rehabilitating myth criticism for our time, Michael Dolzani sketches an anatomy of the imagination as demonstrated in the total body of its productions, including literature, mythology, the arts, popular culture, and religious and political texts. Dolzani situates a vast panoply of images, character types, plot structures, themes, and genres to better understand their purposes, their recurrences across broad spans of history, and their interrelations. Illustrating the relationship between mythology and history, The Productions of Time proposes a symbolic language as a way of enabling dialogue across ideological and individual differences. Arguing for the ethical and intellectual necessity of conceiving a unifying pattern that transcends differences, The Productions of Time demonstrates that imagination is part of the human inheritance, common to all, not just to poets and mystics.
‘Eternity is in love with the productions of time’. This original edited volume takes William Blake’s aphorism as a basis to explore how British Romantic literature creates its own sense of time. It considers Romantic poetry as embedded in and reflecting on the march of time, regarding it not merely as a reaction to the course of events between the late-eighteenth and mid-nineteenth centuries, but also as a form of creative engagement with history in the making. The authors offer a comprehensive overview of the question of time from a literary perspective, applying a diverse range of critical approaches to Romantic authors from William Blake and Percy Shelley to John Clare and Samuel Rodgers. Close readings uncover fresh insights into these authors and their works, including Frankenstein, the most familiar of Romantic texts. Revising current thinking about periodisation, the authors explore how the Romantic poetics of time bears witness to the ruptures and dislocations at work within chronological time. They consider an array of topics, such as ecological time, futurity, operatic time, or the a-temporality of Venice. As well as surveying the Romantic canon’s evolution over time, these essays approach it as a phenomenon unfolding across national borders. Romantic authors are compared with American or European counterparts including Beethoven, Irving, Nietzsche and Beckett. Romanticism and Time will be of great value to literary scholars and students working in Romantic Studies. It will be of further interest to philosophers and historians working on the connections between philosophy, history and literature during the nineteenth century.
William Blake, overlooked in his time, remains an enigmatic figure to contemporary readers despite his near canonical status. Out of a wounding sense of alienation and dividedness he created a profoundly original symbolic language, in which words and images unite in a unique interpretation of self and society. He was a counterculture prophet whose art still challenges us to think afresh about almost every aspect of experience—social, political, philosophical, religious, erotic, and aesthetic. He believed that we live in the midst of Eternity here and now, and that if we could open our consciousness to the fullness of being, it would be like experiencing a sunrise that never ends. Following Blake’s life from beginning to end, acclaimed biographer Leo Damrosch draws extensively on Blake’s poems, his paintings, and his etchings and engravings to offer this generously illustrated account of Blake the man and his vision of our world. The author’s goal is to inspire the reader with the passion he has for his subject, achieving the imaginative response that Blake himself sought to excite. The book is an invitation to understanding and enjoyment, an invitation to appreciate Blake’s imaginative world and, in so doing, to open the doors of our perception.
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Susanne Sklar engages with the interpretive challenges of William Blake's illuminated epic poem Jerusalem by considering it as a piece of visionary theatre - an imaginative performance in which characters, settings, and imagery are not confined by mundane space and time - allowing readers to find coherence within its complexities.