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An Annotated Bibliography of Modern Criticism, 1979-1995
This comprehensive bibliography covers a 17-year period (1979–1995) in John Donne studies and criticism. This third bibliography on Donne is a continuation of two bibliographies previously compiled by noted Donne scholar John R. Roberts, spanning the years 1912–1978. Included here are more than 1,600 entries of descriptive annotations wherein Roberts quotes extensively from each item in order to convey a sense of its approach and the level of its critical sophistication and complexity. Entries are organized chronologically, and within each year, alphabetically by author. The bibliography contains annotations on books, monographs, essays, editions, poetry, prose, and notes specifically on Donne published between 1979 and 1995; discussions of Donne that appear in studies not centrally concerned with him that add to our knowledge, understanding, and appreciation of his life and work; translations into foreign languages; and editions and translations of Donne's own works as well as criticism and interpretation of Donne. The informative and concise annotations provide not only a summary of content but also indicate the critical approaches and themes under discussion. Usability is enhanced by means of three detailed indexes (author, subject, and works mentioned in the annotations) and cross-references.
An Annotated Bibliography, 1989–1999
This comprehensive bibliography covers a ten-year period (1989-1999) in Milton studies and criticism, a period notable for both the quality and quantity of Milton scholarship produced, as well as for the many critical methodologies employed to examine and interpret Milton and his writings. This bibliography annotates over 2,400 works, surveying books, articles, collections, and dissertations, as well as editions and translations of Milton’s own works. This study also documents thousands of reviews of Milton scholarship from this period. The third and final volume of Calvin Huckabay’s celebrated series of Milton bibliographies of twentieth century Milton scholarship, this particular bibliography stands out for its unique combination of comprehensive coverage and exceptionally detailed and thorough annotations.
While influential works have been devoted to comparative studies of various Asian philosophies and continental philosophers such as Nietzsche, Heidegger, Merleau-Ponty, and Derrida, this collection is the first to fully treat the increased interest in intercultural and interdisciplinary studies related to the work of Emmanuel Levinas in such a context. Levinas and Asian Thought seeks to discover common ground between Levinas’s ethical project and various religious and philosophical traditions of Asia such as Mahāyāna Buddhism, Theravādic Buddhism, Vedism, Confucianism, Daoism, and Islam. In these 13 essays, contributors draw on resources as diverse as the self-sacrificial ethic of bushidō, Islamic jurisprudence, and contemporary research in cognitive science. The essays are organized around three primary themes of enduring ethical, political, and religious importance. The first set of essays considers a dialogue between Levinasian and Asian accounts of the self, others, and the intersubjective relationship. Through a conversation with a variety of non-Western traditions, the second group of essays addresses the question of Levinas’s extreme portrayal of the self’s responsibility to the other and its potential limits. Finally, the collection ends with essays that utilize Asian thought and culture to consider ways in which Levinas’s ethics of alterity might be put into practice in the sphere of politics, social norms, and institutions. Levinas and Asian Thought is not only a comprehensive attempt to bring Levinas into conversation with the philosophies of Asia, but it also represents a focused effort to recognize, address, and overcome Levinas’s own Eurocentrism. Overall, the thoughtful investigations collected here chart new territory, pushing Levinas’s practice of philosophy outside its familiar European and Jewish contexts, expanding our understanding of key Levinasian terms, thus furthering the thinking necessary for ethics as first philosophy. This volume will be of interest to a wide range of scholars and students, as it builds connections among Levinas studies, Asian philosophy, comparative philosophy, continental philosophy, and ethics.
Dialogue and Difference
Emmanuel Levinas and Martin Buber—considered by many the most important Jewish philosophers since the twelfth century sage Maimonides—knew each other as associates and friends. Yet although their dialogue was certainly instructive at times, and demonstrated the esteem in which Levinas held Buber, in particular, their relationship just as often exhibited a failure to communicate. This volume of essays is intended to resume the important dialogue between Levinas and Buber. Thirteen essays by a wide range of scholars do not attempt to assimilate the two philosophers’ respective views of each other, rather, these discussions provide an occasion to examine their genuine differences—differences that both Levinas and Buber agreed were required for genuine dialogue to begin.
The "Difficult Reading" of English and Rabbinic Texts
This collection of essays puts into dialogue the ethical philosophy of Emmanuel Levinas with a variety of English and rabbinic writings from the Middle Ages, when literature was regarded as ethical discourse, and reading itself, when rightly performed, was seen as a moral act.
Levinas and Medieval Literature takes the unique approach of connecting Christian allegory, talmudic hermeneutics, and Levinasian interpretation. Levinas’s philosophy illuminates what it means to classify medieval texts as profoundly ethical; and the medieval works, in their aurality, fragmentation, and layered narrative structures, provide a crucial context for understanding Levinas’s “difficult reading” and his underappreciated aesthetics.
These discussions draw inspiration from Levinas who, as a philosopher and talmudic commentator, continues premodern traditions in a postmodern key. In their view, Levinas’s “postmodern” method of reading, his ethical sensibilities, his very language, appear anachronistically medieval. At the same time, they discover that Levinas hyperbolically amplifies the themes with which medieval writings resonate: hospitality, onto(theo)logy, infinity, theodicy, Creation, eros, the maternal, the Face, substitution, and pardon. They find in medieval interpretive practices the very concerns with ethical reading that powerfully engaged Levinas.
Encountered dialogically, these mutual themes and concerns of the medievals and Levinas inform and transform our sense of intellectual history.
Vol. 6 (2011) through current issue
Dedicated to scholarly work on the innovations and implications of the thought of Emmanuel Levinas, Levinas Studies includes insightful and inspiring essays by well-known and newer Levinas scholars. Under the general editorship of Jeffrey Bloechl, one volume of original essays appears each year.
Ethics, Philosophy, and Religion
A prominent scholar of the life and work of Emmanuel Levinas, Richard A. Cohen collects in this volume the most significant of his writings on Levinas over the past decade. With these essays, Cohen not only clearly explains the nuances of Levinas’s project, but he attests to the importance of Levinas’s distinctive insights for philosophy and religion. Divided into two parts, the book’s part one considers Levinas’s philosophical project by bringing him into dialogue with Western thought, including Plato, Aristotle, Kant, even Shakespeare, as well as twentieth century thinkers such as Heidegger, Husserl, Sartre, and Buber among others. In part two, Cohen addresses Levinas’s contribution to religious thought, particularly regarding his commentary on and approach to Judaism, by using the interpretive lens of Levinas’s Talmudic writing, “A Religion for Adults.”
Throughout the book, these seminal essays provide a thorough illumination of Levinas’s most original insight and significant contribution to Husserlian phenomenology — which permeates both his philosophical and religious works — that signification and meaning are ultimately based on an ethically structured intersubjectivity that cannot be understood in terms of language and being. Cohen succeeds in defending and clarifying Levinas’s commitment to the primacy of ethics, his “ethics as first philosophy,” which was the hallmark of the French phenomenologist’s intellectual career.
Gift, Responsibility, Diachrony, Hope
Over the course of six decades, Emmanuel Levinas developed a radical understanding of time. Like Martin Heidegger, Levinas saw the everyday experience of synchronous time marked by clocks and calendars as an abstraction from the way time functions more fundamentally. Yet, in a definitive break from Heidegger’s analysis of temporality, by the end of his career Levinas’s philosophy of time becomes the linchpin for his argument that the other person has priority over the self. For Levinas, time is a feature of the self’s encounter with the face, and it is his understanding of time that makes possible his radical claim that ethics is first philosophy. Levinas’s Philosophy of Time takes a chronological approach to examine Levinas’s deliberations on time, noting along the way the ways in which his account is informed by aspects of Judaism and by other thinkers: Rosenzweig, Bergson, Husserl, Heidegger. The progression in Levinas’s account, Severson argues, moves through his viewing time as a gift or a responsibility in earlier works and culminates in the groundbreaking expressions of his later works in which he rests his resounding philosophy of radical responsibility on an understanding of time as diachrony. Further, by focusing on this progression in Levinas’s thought, Severson brings new insight to a number of aspects in Levinas studies that have consistently troubled readers, including the differences between his early and later writings, his controversial invocation of the feminine, and the blurry line between philosophy and religion in his work. Finally, drawing on Levinas’s own acknowledgment that significant work remained to be done on the concept of time, Severson considers the problems and benefits of Levinas’s understanding of time and ultimately suggests some possibilities for thinking about time after Levinas. In particular, he reconsiders Levinas’s account of the feminine and gender, identifies an implicit “fourth person” that functions behind the scenes of Levinas’s work, and highlights the concept of hope in both a future justice and the possibility of a restoration that is not egocentric but for-the-other.
As a reader of her literary predecessors, and as a writer who herself contributed to the emerging literary tradition, Margaret Cavendish is an extraordinary figure whose role in early modern literary history has yet to be fully acknowledged. In this study, Lara Dodds reassesses the literary invention of Cavendish — the use she makes of other writers, her own various forms of writing, and the ways in which she creates her own literary persona — to transform our understanding of Cavendish’s considerable accomplishments and influence. In spite of Cavendish’s claims that she did little reading whatsoever, Dodds demonstrates that the duchess was an agile, avid reader (and misreader) of other writers, all of them male, all of them now considered canonical — Shakespeare, Jonson, Donne, Milton, Bacon. In each chapter, Dodds discusses Cavendish’s “moments of reading” of these authors, revealing their influence on Cavendish while also providing a lens to investigate more broadly the many literary forms — poetry, letters, fiction, drama — that Cavendish employed. Seeking a fruitful exchange between literary history and the history of reading, Dodds examines both the material and social circumstances of reading and the characteristic formal features and thematic preoccupations of Cavendish’s writing in each of the major genres. Thus, not only is our view of Cavendish and her specific literary achievements enhanced, but we see too the contributions of this female reader to the emerging idea of “literature” in late seventeenth century England. Most previous studies of Cavendish have been preoccupied with literary biography, looking into her royalist politics, materialist natural philosophy, and ambivalent protofeminism. The Literary Invention of Margaret Cavendish is significant, then, in its focus outward from Cavendish to her most enduring and positive contributions to literary history — her revival of an expansive model of literary invention that rests uneasily, but productively, alongside a Jonsonian aesthetics of the verisimilar and a Hobbesian politics of social strife.