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This book, originally published in 1972, offers a stimulating account of the Christian tradition of historiography as it is reflected in works of literature and history. The discussion ranges from the pre-Christian The Iliad up to the 1970s. The author considers subjects such as the Mystery Plays in the medieval synthesis, the nature of the evidence provided by the Renaissance authors in England and the Continent, the contemporary world. The book examines the attitudes of historians and at the use historians have made of the Christian view of history.
Even the most explicitly political contemporary approaches to Shakespeare have been uninterested by his tyrants as such. But for Shakespeare, rather than a historical curiosity or psychological aberration, tyranny is a perpetual political and human problem. Mary Ann McGrail's recovery of the playwright's perspective challenges the grounds of this modern critical silence. She locates Shakespeare's expansive definition of tyranny between the definitions accepted by classical and modern political philosophy. Is tyranny always the worst of all possible political regimes, as Aristotle argues in his Politics? Or is disguised tyranny, as Machiavelli proposes, potentially the best regime possible? These competing conceptions were practiced and debated in Renaissance thought, given expression by such political actors and thinkers as Elizabeth I, James I, Henrie Bullinger, Bodin, and others. McGrail focuses on Shakespeare's exploration of the conflicting and contradictory passions that make up the tyrant and finds that Shakespeare's dramas of tyranny rest somewhere between Aristotle's reticence and Machiavelli's forthrightness. Literature and politics intersect in Tyranny in Shakespeare, which will fascinate students and scholars of both.
Stanley Fish is one of America’s most stimulating literary theorists. In this book, he undertakes a profound reexamination of some of criticism’s most basic assumptions. He penetrates to the core of the modern debate about interpretation, explodes numerous misleading formulations, and offers a stunning proposal for a new way of thinking about the way we read. Fish begins by examining the relation between a reader and a text, arguing against the formalist belief that the text alone is the basic, knowable, neutral, and unchanging component of literary experience. But in arguing for the right of the reader to interpret and in effect create the literary work, he skillfully avoids the old trap of subjectivity. To claim that each reader essentially participates in the making of a poem or novel is not, he shows, an invitation to unchecked subjectivity and to the endless proliferation of competing interpretations. For each reader approaches a literary work not as an isolated individual but as part of a community of readers. “Indeed,” he writes, “it is interpretive communities, rather than either the text or reader, that produce meanings.” The book is developmental, not static. Fish at all times reveals the evolutionary aspect of his work—the manner in which he has assumed new positions, altered them, and then moved on. Previously published essays are introduced by headnotes which relate them to the central notion of interpretive communities as it emerges in the final chapters. In the course of refining his theory, Fish includes rather than excludes the thinking of other critics and shows how often they agree with him, even when he and they may appear to be most dramatically at odds. Engaging, lucid, provocative, this book will immediately find its place among the seminal works of modern literary criticism.