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Nonfiction. " THE ANDROGYNE JOURNAL is probably the most important and certainly the most tenderly intimate record of transformation we are likely ever to encounter. In a highly charged and richly readable prose, this great poet tells of a momentous summer when Hermes and Aphrodite reenacted their mythic courtship and consummation in the sensory theater of his own very real body. As readers, we witness the drama with a growing awareness that this alchemist of ecstasy is passing along to us a vital key to our own unfolding" -James Leo Herlihy, author of Midnight Cowboy.
That Wagner conceived of himself creatively as both man and woman is central to an understanding of his life and art. So argues Jean-Jacques Nattiez in this richly insightful work, where he draws from semiology, music criticism, and psychoanalysis to explore such topics as Wagner's theories of music drama, his anti-Semitism, and his psyche. Wagner, who wrote the libretti for the operas he composed, maintained that art is the union of the feminine principle, music, and the masculine principle, poetry. In light of this androgynous model, Nattiez reinterprets the Wagnerian canon, especially the Ring of the Nibelung, which is shown to contain a metaphorical transposition of Wagner's conception of the history of music: Siegfried appears as the poet, Brunnhilde, as music, and their union is an androgynous one in which individual identity fades and the lovers revert to a preconflictual, presexual state. Nattiez traces the androgynous symbol in Wagner's theoretical writings throughout his career. Looking to explain how this idea, so closely bound up with sexuality, took root in Wagner's mind, the author considers the possibility of Freudian and Jungian interpretations. In particular he explores the composer's relationship with his mother, a distant woman who discouraged his interest in the theater, and his stepfather, a loving man whom Wagner suspected was not only his real father but also a Jew. Along with psychoanalysis, Nattiez critically applies various structuralist and feminist theories to Wagner's creative enterprise to demonstrate how the nature of twentieth-century hermeneutics is itself androgynous. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Full of psychological and spiritual insights that speak to today's sexual confusion. Singer shows how a person can at once embrace complementary and contradictory attitudes toward sex and gender. Finally, she proposes a range of choices by which people can identify themselves, secure that the masculine/feminine interaction within each individual is not only normal, but the dynamic factor in their wholeness.
In the late nineteenth century, as changing cultural representations of gender roles and categories made differences between men and women increasingly difficult to define, theorists such as Havelock Ellis, Richard von Krafft-Ebing, and Sigmund Freud began to postulate a third, androgynous sex. For many modern artists, this challenge to familiar hierarchies of gender represented a crisis in artistic authority. Faced with the failure of the romantic muse and other two-sex tropes for the imagination, James Joyce, H. D., William Faulkner, Virginia Woolf, and other modernist writers of both sexes became attracted to a culturally specific notion of an androgynous imagination. In The Modern Androgyne Imagination, Lisa Rado explores the dynamic process through which these writers filled the imaginative space left by the departed muse. For Joyce, the androgynous imagination meant experimenting with the idea of a "new womanly man." H. D. personified her "overmind" as the androgynous Ray Bart. Faulkner supplanted the muse with the hermaphrodite. And Woolf became a kind of psychic transsexual. Although they selected these particular tropes for different reasons, literary men and women shared the desire to embody perceived strengths of both sexes and to transcend sexual and artistic limitation altogether. However, courting this androgynous imagination was a risky act. It often evoked the dynamics, even the specific vocabulary, of the sublime, which Rado characterizes as a perilous confrontation with and attempted identification between self and the transcendent other--that powerful, androgynous creative mind--through which they hoped to generate authority and find inspiration. This empowerment toward which Joyce, H. D., Faulkner, and Woolf gesture in texts such as Ulysses, HERmione, The Sound and the Fury, and Orlando is rarely achieved. Joyce and Faulkner were unable to silence their fears of feminization and the female body, while H. D. and Woolf remained troubled by the threat of ego incorporation and self-erasure that the androgynous model of the imagination portends. Still, their pursuit of new imaginative tropes yields important insights into the work of these writers and of literary modernism.
Based on sources in Genesis and Plato's Symposium , the androygyne during Early Modern France was a means of expressing the full potential of humans made in the image of God. This book documents and comments on the range of references to the androgyne in the writings of poets, philosophers, courtiers, and women in positions of political power.
Earl Lind’s 1918 autobiography has been recognized as a pioneering work in the history of transgender literature. Throughout his life, Lind was forced to justify and defend his existence from puritanical authorities. In the first of his trilogy of autobiographical works, he not only demands recognition, but exposes the denial of his existence as nothing but hatred and fear. “Androgynes have of course existed in all ages of history and among all races. In Greek and Latin authors there are many references to them, but these references are not always understood except by the few scholars who are themselves androgynes or at least passive sexual inverts. […] [T]hese men-women, because misunderstood, have been held in great abomination both in the middle ages and in modern times, but the prejudice against them was not so extreme in antiquity, and a cultured citizen having this nature did not then lose caste on this account.” Situating his own identity within this history of oppression, Lind makes the case for recognizing the presence of androgynes in all human societies. Ever since he was a child, Lind identified as feminine and was keenly aware of his homosexual desires, gaining a reputation among the local boys and soon turning to girls for friendship and understanding. In a world that saw androgynes as both corrupt and willfully different, Lind sought to increase understanding and to explain through scientific, historical, and personal evidence why his identity was congenital, and therefore natural. With a beautifully designed cover and professionally typeset manuscript, this edition of Earl Lind’s Autobiography of an Androgyne is a classic work of transgender literature reimagined for modern readers.
This witty and impudent confession is the work of a pioneer independent filmmaker whose adventures among the famous and the infamous extend from New York circles of the '30s to the avant-garde antics of San Francisco in the '60s and '70s. Born a gleeful poet in a solemn family, James Broughton survived military school, Stanford University, the merchant marine and journalism before his passion for cinema and his dedication to poetry crystallized in 1948 with his first book and the first of his many films. In the '50s he worked in London and Paris; and for many years he occupied a special place in the San Francisco Bay Area as a performer, playwrite and professor. In the course of his lively odyssey Broughton shares intimate memories of Anais Nin, Alan Watts, Robert Duncan, Maya Deren, Jean Cocteau, W.H. Auden, Pauline Kael, Kenneth Rexroth, Robinson Jeffers, and the poets of the Beat Generation. Broughton has turned eighty but his writing is as sassy and agile as a young Pan's.
Whether revered for his masculinity, condemned as an icon of machismo, or perceived as possessing complex androgynous characteristics, Ernest Hemingway is acknowledged to be one of the most important twentieth-century American novelists. For Debra A. Moddelmog, the intense debate about the nature of his identity reveals how critics' desires give shape to an author's many guises. In her provocative book, Moddelmog interrogates Hemingway's persona and work to show how our perception of the writer is influenced by society's views on knowledge, power, and sexuality. She believes that recent attempts to reinvent Hemingway as man and as artist have been circumscribed by their authors' investment in heterosexist ideology; she seeks instead to situate Hemingway's sexual identity in the interface between homosexuality and heterosexuality. Moddelmog looks at how sexual orientation, gender, race, nationality, able-bodiedness--and the intersections of these elements--contribute to the formation of desire. Ultimately, she makes a far-reaching and suggestive argument about multiculturalism and the canons of American letters, asserting that those who teach literature must be aware of the politics and ethics of the authorial constructions they promote.
Male Confessions examines how men open their intimate lives and thoughts to the public through confessional writing. This book examines writings—by St. Augustine, a Jewish ghetto policeman, an imprisoned Nazi perpetrator, and a gay American theologian—that reflect sincere attempts at introspective and retrospective self-investigation, often triggered by some wounding or rupture and followed by a transformative experience. Krondorfer takes seriously the vulnerability exposed in male self-disclosure while offering a critique of the religious and gendered rhetoric employed in such discourse. The religious imagination, he argues, allows men to talk about their intimate, flawed, and sinful selves without having to condemn themselves or to fear self-erasure. Herein lies the greatest promise of these confessions: by baring their souls to judgment, these writers may also transcend their self-imprisonment.