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John the Posthumous exists in between fiction and poetry, elegy and history: a kind of novella in objects, it is an anatomy of marriage and adultery, an interlocking set of fictional histories, and the staccato telling of a murder, perhaps two murders. This is a literary album of a pre-Internet world, focused on physical elements — all of which are tools for either violence or sustenance. Knives, old iron gates, antique houses in flames; Biblical citations, blood and a history of the American bed: the unsettling, half-perceived images, and their precise but alien manipulation by a master of the language will stay with readers. Its themes are familiar — violence, betrayal, failure — its depiction of these utterly original and hauntingly beautiful.
The definitive biography of Edward Gorey, the eccentric master of macabre nonsense. From The Gashlycrumb Tinies to The Doubtful Guest, Edward Gorey's wickedly funny and deliciously sinister little books have influenced our culture in innumerable ways, from the works of Tim Burton and Neil Gaiman to Lemony Snicket. Some even call him the Grandfather of Goth. But who was this man, who lived with over twenty thousand books and six cats, who roomed with Frank O'Hara at Harvard, and was known -- in the late 1940s, no less -- to traipse around in full-length fur coats, clanking bracelets, and an Edwardian beard? An eccentric, a gregarious recluse, an enigmatic auteur of whimsically morbid masterpieces, yes -- but who was the real Edward Gorey behind the Oscar Wildean pose? He published over a hundred books and illustrated works by Samuel Beckett, T.S. Eliot, Edward Lear, John Updike, Charles Dickens, Hilaire Belloc, Muriel Spark, Bram Stoker, Gilbert & Sullivan, and others. At the same time, he was a deeply complicated and conflicted individual, a man whose art reflected his obsessions with the disquieting and the darkly hilarious. Based on newly uncovered correspondence and interviews with personalities as diverse as John Ashbery, Donald Hall, Lemony Snicket, Neil Gaiman, and Anna Sui, Born to Be Posthumous draws back the curtain on the eccentric genius and mysterious life of Edward Gorey.
Posthumous Life launches critical life studies: a mode of inquiry that neither endorses nor dismisses a wave of recent "turns" toward life, matter, vitality, inhumanity, animality, and the real. Questioning the nature and limits of life in the natural sciences, the essays in this volume examine the boundaries and significance of the human and the humanities in the wake of various redefinitions of what counts as life. They explore the possibility of theorizing life without assuming it to be either a simple substrate or an always-mediated effect of culture and difference. Posthumous Life provides new ways of thinking about animals, plants, humans, difference, sexuality, race, gender, identity, the earth, and the future.
This collection of exploratory pieces, short stories, and reflections was originally published in Zurich in 1936. It was the last volume Robert Musil published before his sudden death in 1942. Musil had begun to fathom the impossibility of com- pleting his monumental masterpiece The Man Without Qualities and this volume reveals a radically different aspect of his work. Musil observes a fly’s tragic struggle with flypaper, the laughter of a horse; he peers through microscopes and telescopes, dissecting both large and small. Musil’s quest for the essential is a voyage into the minute.
This book is open access under a CC BY 4.0 licence. This book is a multidisciplinary work that investigates the notion of posthumous harm over time. The question what is and when is death, affects how we understand the possibility of posthumous harm and redemption. Whilst it is impossible to hurt the dead, it is possible to harm the wishes, beliefs and memories of persons that once lived. In this way, this book highlights the vulnerability of the dead, and makes connections to a historical oeuvre, to add critical value to similar concepts in history that are overlooked by most philosophers. There is a long historical view of case studies that illustrate the conceptual character of posthumous punishment; that is, dissection and gibbetting of the criminal corpse after the Murder Act (1752), and those shot at dawn during the First World War. A long historical view is also taken of posthumous harm; that is, body-snatching in the late Georgian period, and organ-snatching at Alder Hey in the 1990s.
For Dante and Petrarch, posthumous love was a powerful conviction. Like many of their contemporaries, both poets envisioned their encounters with their beloved in heaven—Dante with Beatrice, Petrarch with Laura. But as Ramie Targoff reveals in this elegant study, English love poetry of the Renaissance brought a startling reversal of this tradition: human love became definitively mortal. Exploring the boundaries that Renaissance English poets drew between earthly and heavenly existence, Targoff seeks to understand this shift and its consequences for English poetry. Targoff shows that medieval notions of the somewhat flexible boundaries between love in this world and in the next were hardened by Protestant reformers, who envisioned a total break between the two. Tracing the narrative of this rupture, she focuses on central episodes in poetic history in which poets developed rich and compelling compensations for the lack of posthumous love—from Thomas Wyatt’s translations of Petrarch’s love sonnets and the Elizabethan sonnet series of Shakespeare and Spencer to the carpe diem poems of the seventeenth century. Targoff’s centerpiece is Romeo and Juliet, where she considers how Shakespeare’s reworking of the Italian story stripped away any expectation that the doomed teenagers would reunite in heaven. Casting new light on these familiar works of poetry and drama, this book ultimately demonstrates that the negation of posthumous love brought forth a new mode of poetics that derived its emotional and aesthetic power from its insistence upon love’s mortal limits.
Death, Posthumous Harm, and Bioethics offers a highly distinctive and original approach to the metaphysics of death and applies this approach to contemporary debates in bioethics that address end-of-life and post-mortem issues. Taylor defends the controversial Epicurean view that death is not a harm to the person who dies and the neo-Epicurean thesis that persons cannot be affected by events that occur after their deaths, and hence that posthumous harms (and benefits) are impossible. He then extends this argument by asserting that the dead cannot be wronged, finally presenting a defence of revisionary views concerning posthumous organ procurement.
This volume discusses the philosophical issues connected with the nature and significance of life and death, and the ethics of killing. It will be of interest to all those taking courses on the philosophy of life and death, applied ethics covering abortion, euthanasia, and suicide, and ethics and metaphysics.
From the legendary author of The Man Who Mistook His Wife for a Hat: a volume of essays on everything from primordial life and the mysteries of the brain to the ancient ginkgo and the power of the written word. "Magical . . . [Everything in Its Place] showcases the neurologist's infinitely curious mind."—People Magazine In this volume, Oliver Sacks examines the many passions that defined his life--both as a doctor engaged with the central questions of human existence and as a polymath conversant in all the sciences. Everything in Its Place brings together writings on a rich variety of topics. Why do humans need gardens? How, and when, does a physician tell his patient she has Alzheimer's? What is social media doing to our brains? In several of the compassionate case histories included here, we see Sacks consider the enigmas of depression, psychosis, and schizophrenia for the first time. In others, he returns to conditions that have long fascinated him: Tourette's syndrome, aging, dementia, and hallucinations. In counterpoint to these elegant investigations of what makes us human, this volume also includes pieces that celebrate Sacks's love of the natural world--and his final meditations on life in the twenty-first century.