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The Twentieth-Century Humanist Critics revisits the work and place of eight scholars roughly contemporary with Anglo-American New Criticism: Leo Spitzer, Ernst Robert Curtius, Erich Auerbach, Albert Béguin, Jean Rousset, C.S. Lewis, F.O. Matthiessen, and Northrop Frye. William Calin first considers the achievements of each critic, examining his methodology and basic presuppositions as well as the critiques marshalled against him. Calin explores their relation to history, to canon-formation, and to our current theoretical debates. He then goes on to show how all eight form a current in the history of criticism related to both humanism and modernism. Underscoring the international, cosmopolitian aspects of literary scholarship in the twentieth century, The Twentieth-Century Humanist Critics brings together humanist critical traditions from Europe, the United Kingdom, and North America and reveals the surprising extent to which, in various languages and academic systems, critics were posing similar questions and offering a gamut of similar responses.
Comparative Criticism addresses itself to the questions of literary theory and criticism. This new volume looks at the Humanist Tradition in the Twentieth Century and articles will include: The Book in the Totalitarian Context; Lorenzo Valla and Changing Perceptions of Renaissance Humanism; Hitler's Berlin; Civilisation and barbarism: an anthropological approach; Walter Pater to Adrian Stokes: psychoanalysis and humanism; Art History and Humanist Tradition in the Stefan George Circle. The winning entries in the 1999-2000 BCLA/BCLT translation competition are also published.
Shifting ideas about Geoffrey Chaucer's audience have produced radically different readings of Chaucer's work over the course of the past century. Kathy Cawsey, in her book on the changing relationship among Chaucer, critics, and theories of audience, draws on Michel Foucault's concept of the 'author-function' to propose the idea of an 'audience function' which shows the ways critics' concepts of audience affect and condition their criticism. Focusing on six trend-setting Chaucerian scholars, Cawsey identifies the assumptions about Chaucer's audience underpinning each critic's work, arguing these ideas best explain the diversity of interpretation in Chaucer criticism. Further, Cawsey suggests few studies of Chaucer's own understanding of audience have been done, in part because Chaucer criticism has been conditioned by scholars' latent suppositions about Chaucer's own audience. In making sense of the confusing and conflicting mass of modern Chaucer criticism, Cawsey also provides insights into the development of twentieth-century literary criticism and theory.
The McMaster Journal of Theology and Ministry is an electronic and print journal that seeks to provide pastors, educators, and interested lay persons with the fruits of theological, biblical, and professional studies in an accessible form. Published by McMaster Divinity College in Hamilton, Ontario, it continues the heritage of scholarly inquiry and theological dialogue represented by the College's previous print publications: the Theological Bulletin, Theodolite, and the McMaster Journal of Theology.
Excerpts from criticism of the works of novelists, poets, playwrights, and other creative writers, 1900-1960.
A compelling intellectual and literary history of midcentury America In a midcentury American cultural episode forgotten today, intellectuals of all schools shared a belief that human nature was under threat. The immediate result was a glut of dense, abstract books on the "nature of man." But the dawning "age of the crisis of man," as Mark Greif calls it, was far more than a historical curiosity. In this ambitious intellectual and literary history, Greif recovers this lost line of thought to show how it influenced society, politics, and culture before, during, and long after World War II. During the 1930s and 1940s, fears of the barbarization of humanity energized New York intellectuals, Chicago protoconservatives, European Jewish émigrés, and native-born bohemians to seek "re-enlightenment," a new philosophical account of human nature and history. After the war this effort diffused, leading to a rebirth of modern human rights and a new power for the literary arts. Critics' predictions of a "death of the novel" challenged writers to invest bloodless questions of human nature with flesh and detail. Hemingway, Faulkner, and Richard Wright wrote flawed novels of abstract man. Succeeding them, Ralph Ellison, Saul Bellow, Flannery O'Connor, and Thomas Pynchon constituted a new guard who tested philosophical questions against social realities—race, religious faith, and the rise of technology—that kept difference and diversity alive. By the 1960s, the idea of "universal man" gave way to moral antihumanism, as new sensibilities and social movements transformed what had come before. Greif's reframing of a foundational debate takes us beyond old antagonisms into a new future, and gives a prehistory to the fractures of our own era.
The Twentieth-Century Humanist Critics revisits the work and place of eight scholars roughly contemporary with Anglo-American New Criticism: Leo Spitzer, Ernst Robert Curtius, Erich Auerbach, Albert Béguin, Jean Rousset, C.S. Lewis, F.O. Matthiessen, and Northrop Frye. William Calin first considers the achievements of each critic, examining his methodology and basic presuppositions as well as the critiques marshalled against him. Calin explores their relation to history, to canon-formation, and to our current theoretical debates. He then goes on to show how all eight form a current in the history of criticism related to both humanism and modernism. Underscoring the international, cosmopolitian aspects of literary scholarship in the twentieth century, The Twentieth-Century Humanist Critics brings together humanist critical traditions from Europe, the United Kingdom, and North America and reveals the surprising extent to which, in various languages and academic systems, critics were posing similar questions and offering a gamut of similar responses.
Published just after the Second World War, European Literature and the Latin Middle Ages is a sweeping exploration of the remarkable continuity of European literature across time and place, from the classical era up to the early nineteenth century, and from the Italian peninsula to the British Isles. In what T. S. Eliot called a "magnificent" book, Ernst Robert Curtius establishes medieval Latin literature as the vital transition between the literature of antiquity and the vernacular literatures of later centuries. The result is nothing less than a masterful synthesis of European literature from Homer to Goethe. European Literature and the Latin Middle Ages is a monumental work of literary scholarship. In a new introduction, Colin Burrow provides critical insights into Curtius's life and ideas and highlights the distinctive importance of this wonderful book.
Presents literary criticism on the works of twentieth-century writers of all genres, nations, and cultures. Critical essays are selected from leading sources, including published journals, magazines, books, reviews, diaries, interviews, radio and television transcripts, pamphlets, and scholarly papers.
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.