The activist tradition in American literature has long testified to the power of words to change people and the power of people to change the world, yet in recent years many professional humanists have chosen to distract themselves with a postmodern fundamentalism of indeterminacy and instability rather than engage with social and political issues. Throughout her bold and provocative call to action, Elizabeth Ammons argues that the responsibility now facing humanists is urgent: inside and outside academic settings, they need to revive the liberal arts as a progressive cultural force that offers workable ideas and inspiration in the real-world struggle to achieve social and environmental justice.
Brave New Words challenges present and future literary scholars and teachers to look beyond mere literary critique toward the concrete issue of social change and how to achieve it. Calling for a profound realignment of thought and spirit in the service of positive social change, Ammons argues for the continued importance of multiculturalism in the twenty-first century despite attacks on the concept from both right and left. Concentrating on activist U.S. writers—from ecocritics to feminists to those dedicated to exposing race and class biases, from Jim Wallis and Cornel West to Winona LaDuke and Paula Moya and many others—she calls for all humanists to link their work to the progressive literature of the last half century, to insist on activism in the service of positive change as part of their mission, and to teach the power of hope and action to their students.
As Ammons clearly demonstrates, much of American literature was written to expose injustice and motivate readers to work for social transformation. She challenges today’s academic humanists to address the issues of hope and purpose by creating a practical activist pedagogy that gives students the knowledge to connect their theoretical learning to the outside world. By relying on the transformative power of literature and replacing nihilism and powerlessness with conviction and faith, the liberal arts can offer practical, useful inspiration to everyone seeking to create a better world.
Milton’s Great Poems—Paradise Lost, Paradise Regained, and Samson Agonistes—are here examined in the light of his lifelong commitment to the English revolutionary cause. The poems, Joan Bennett shows, reflect the issues Milton had dealt with in theological and public policy debate, foreign diplomacy, and propaganda; moreover, they work innovatively with these issues, reaching in epic and tragedy answers that his pamphlets and tracts of the past twenty years had only partially achieved. The central issue is the nature and possibility of human freedom, or “Christian liberty.” Related questions are the nature of human rationality, the meaning of law, of history, of individuality, of society, and—everywhere—the problem of evil.
The book offers a revisionist position in the history of ideas, arguing that Renaissance Christian humanism in England descended not from Tudor to Stuart Anglicanism but from Tudor Anglicanism to revolutionary Puritanism. Close readings are offered of texts by Richard Hooker, Milton, and a range of writers before and during the revolutionary period. Not only theological and political positions but also political actions taken by the authors are compared. Milton's poems are studied in the light of these analyses.
The concept of “radical Christian humanism” moves current Milton criticism beyond the competing conceptions of Milton as the poet of democratic liberalism and the prophet of revolutionary absolutism. Milton's radical Christian humanism was built upon pre-modern conceptions and experiences of reason that are not alien to our time. It stemmed from, and resulted in, a religious commitment to political process which his poems embody and illuminate.
We take it for granted today that the study of poetry belongs in school—but in sixteenth-century England, making Ovid or Virgil into pillars of the curriculum was a revolution. Scenes of Instruction in Renaissance Romance explores how poets reacted to the new authority of humanist pedagogy, and how they transformed a genre to express their most radical doubts.
Jeff Dolven investigates what it meant for a book to teach as he traces the rivalry between poet and schoolmaster in the works of John Lyly, Philip Sydney, Edmund Spenser, and John Milton. Drawing deeply on the era’s pedagogical literature, Dolven explores the links between humanist strategies of instruction and romance narrative, rethinking such concepts as experience, sententiousness, example, method, punishment, lessons, and endings. In scrutinizing this pivotal moment in the ancient, intimate contest between art and education, Scenes of Instruction in Renaissance Romance offers a new view of one of the most unconsidered—yet fundamental—problems in literary criticism: poetry’s power to please and instruct.
What does it mean to be human? Humanism has mostly considered this question from a Western perspective. Through a detailed examination of a vast literary tradition, Hamid Dabashi asks that question anew, from a non-European point of view. The answers are fresh, provocative, and deeply transformative. This groundbreaking study of Persian humanism presents the unfolding of a tradition as the creative and subversive subconscious of Islamic civilization.
Exploring how 1,400 years of Persian literature have taken up the question of what it means to be human, Dabashi proposes that the literary subconscious of a civilization may also be the undoing of its repressive measures. This could account for the masculinist hostility of the early Arab conquest that accused Persian culture of effeminate delicacy and sexual misconduct, and later of scientific and philosophical inaccuracy. As the designated feminine subconscious of a decidedly masculinist civilization, Persian literary humanism speaks from a hidden and defiant vantage point-and this is what inclines it toward creative subversion.
Arising neither despite nor because of Islam, Persian literary humanism was the artistic manifestation of a cosmopolitan urbanism that emerged in the aftermath of the seventh-century Muslim conquest. Removed from the language of scripture and scholasticism, Persian literary humanism occupies a distinct universe of moral obligations in which "a judicious lie," as the thirteenth-century poet Sheykh Mosleh al-Din Sa'di writes, "is better than a seditious truth."
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