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The Eucharist, Poetics, and Secularization from the Middle Ages to Milton explains the astonishing centrality of the eucharist to poets with a variety of denominational affiliations, writing on a range of subjects, across an extended period in literary history. Whether they are praying, thinking about politics, lamenting unrequited love, or telling fart jokes, late medieval and early modern English poets return again and again to the eucharist as a way of working out literary problems. Tracing this connection from the fourteenth through the seventeenth century, this book shows how controversies surrounding the nature of signification in the sacrament informed understandings of poetry. Connecting medieval to early modern England, it presents a history of 'eucharistic poetics' as it appears in the work of seven key poets: the Pearl-poet, Chaucer, Robert Southwell, John Donne, George Herbert, Richard Crashaw, and John Milton. Reassessing this range of poetic voices, The Eucharist, Poetics, and Secularization overturns an oft-repeated argument that early modern poetry's fascination with the eucharist resulted from the Protestant rejection of transubstantiation and its supposedly enchanted worldview. Instead of this tired secularization story, it fleshes out a more capacious conception of eucharistic presence, showing that what interested poets about the eucharist was its insistence that the mechanics of representation are always entangled with the self's relation to the body and to others. The book thus forwards a new historical account of eucharistic poetics, placing this literary phenomenon within a longstanding negotiation between embodiment and disembodiment in Western religious and cultural history.
Religious satire and polemic constitute an elusive presence in Paradise Lost. John N. King shows how Milton's poem takes on new meaning when understood as part of a strategy of protest against ecclesiastical formalism and clericalism. The experience of Adam and Eve before the Fall recalls many Puritan devotional habits. After the Fall, they are prone to 'idolatrous' ritual and ceremony that anticipate the religious 'error' of Milton's own age. Vituperative sermons, broadsides and pamphlets, notably Milton's own tracts, afford a valuable context for recovering the poem's engagement with the violent history of the Civil Wars, Commonwealth and Restoration, while contemporary visual satires help to clarify Miltonic practice. Eighteenth-century critics who attacked breaches of decorum and sublimity in Paradise Lost alternately deplored and ignored a literary and polemical tradition deployed by Milton's contemporaries. This important study, first published in 2000, sheds light on Milton's epic and its literary and religious contexts.
This book shows how a group of early-seventeenth-century writers excluded theologically grounded argument from a wide range of disciplines, from the natural sciences to international relations. Somos uses richly contextualised portraits of Scaliger, Heinsius, Cunaeus and Grotius to develop a new model of secularisation as a contingent, cumulative, and incomplete process, with some unintended consequences. Facing severe conflict, the Leiden Circle realised that rival claims that staked their truth-content and validity on religious belief were ultimately irreconcilable. Gradually they removed such claims from acceptable discourse, contributing to the comprehensive secularisation that defines modernity. If blindness to religious claims has become definitive of modern politics, Somos concludes, recollecting its historical complexity and contingency is essential for overcoming some of its failures.
Literary Secularism: Religion and Modernity in Twentieth-Century Fiction shows the path to secularization in the modern novel in comparative perspective. Writers as diverse as George Eliot, James Joyce, Salman Rushdie, Orhan Pamuk, Taslima Nasrin, and James Wood, have all struggled with religious orthodoxy in their personal lives, and are some of the most important and representative "secular" writers in the modern world canon. But their novels, which are far more than mere anti-religious manifestos, directly reflect the continued power of religious communities and institutions in the modern world. While religion is in a very real sense displaced from epistemological centrality in modernity, all of these writers suggest that religious texts, rituals, and communities have a force that is, in George Eliot's words, “still throbbing” in modern life. In a series of close readings, Literary Secularism argues that the intimate, often deeply ambivalent representation of religion is a key feature of modern writing and is central to the larger intellectual and historical project of modernity. "Literary Secularism" is then a complex literary ethos, which impinges as much on style, language, and novelistic form as on theme. The close readings here of novels such as George Eliot's Daniel Deronda, Rabindranath Tagore's Gora, James Joyce's Ulysses, and Salman Rushdie's The Satanic Verses all hinge on the ambiguity of religious and secular discourses. In some cases, the ambiguity is expressed through the affective and embodied experience of the protagonists, whose private subjectivity often conflicts with their public identities. The conflict between present and private is also explored in a dedicated chapter on secularism and feminism in India, as well as with regard to the global crisis of secularism that has emerged following the terrorist attacks of 9/11. While the particular experiences of the various narratives vary somewhat from author to author, all of the authors in this study are interested in defining a way of being secular that no sociological or ideological formula can fully describe. Correspondingly, while works of literature are certainly artifacts marking key moments in the history of secularisation, literature by itself doesn't produce secularism in either the cultural or the political context. In arguing for the "literary" as a historically-specific social and cultural mode of secularity, Literary Secularism offers a unique perspective on the problem of secularisation that may be of interest to fields such as literary criticism, religious studies, the sociology of religion, and polticial theory.
Sacramental Poetics at the Dawn of Secularism asks what happened when the world was shaken by challenges to the sacred order as people had known it, an order that regulated both their actions and beliefs. When Reformers gave up the doctrine of transubstantiation (even as they held onto revised forms of the Eucharist), they lost a doctrine that infuses all materiality, spirituality, and signification with the presence of God. That presence guaranteed the cleansing of human fault, the establishment of justice, the success of communication, the possibility of union with God and another, and love. These longings were not lost but displaced, Schwartz argues, onto other cultural forms in a movement from ritual to the arts, from the sacrament to the sacramental. Investigating the relationship of the arts to the sacred, Schwartz returns to the primary meaning of "sacramental" as "sign making," noting that because the sign always points beyond itself, it participates in transcendence, and this evocation of transcendence, of mystery, is the work of a sacramental poetics.
Vols. for 1969- include ACTFL annual bibliography of books and articles on pedagogy in foreign languages 1969-
div What does eating have to do with aesthetic taste? While most accounts of aesthetic history avoid the gustatory aspects of taste, this book rewrites standard history to uncover the constitutive and dramatic tension between appetite and aesthetics at the heart of British literary tradition. From Milton through the Romantics, the metaphor of taste serves to mediate aesthetic judgment and consumerism, gusto and snobbery, gastronomes and gluttons, vampires and vegetarians, as well as the philosophy and physiology of food. The author advances a theory of taste based on Milton’s model of the human as consumer (and digester) of food, words, and other commodities—a consumer whose tasteful, subliminal self remains haunted by its own corporeality. Radically rereading Wordsworth’s feeding mind, Lamb’s gastronomical essays, Byron’s cannibals and other deviant diners, and Kantian nausea, Taste resituates Romanticism as a period that naturally saw the rise of the restaurant and the pleasures of the table as a cultural field for the practice of aesthetics. /DIV
Winner of the Book of the Year Award for the Conference on Christianity and Literature.--Thomas H. Luxon, Dartmouth College "CHOICE"
This perceptive, carefully documented study challenges the traditional assumption that the supernatural virtually disappeared from eighteenth-century poetry as a result of the growing rationalistic temper of the late seventeenth century. Mr. Morris shows that the religious poetry of eighteenth-century England, while not equaling the brilliant work of seventeenth-century and Romantic writers, does reveal a vital and serious effort to create a new kind of sacred poetry which would rival the sublimity of Milton and of the Bible itself. Tracing the major varieties of religious poetry written throughout the century—by major figures and by their now vanished contemporaries—the author explains how later poets and critics made significant departures from the established norms. These changes in religious poetry thus become a valuable means of understanding the shift from a neoclassical to a Romantic theory of literature.