Untitled One of the Death of Priam and the Weird Play-In-Progress the Murder of Gonzago, Which Hamlet Revives Into His Own Mousetrap, an Outrageous Skit
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An Interview with Harold Bloom José Antonio Gurpegui Universidad De
Revista Alicantina de Estudios Ingleses 9 (1996): 165-181 An Interview with Harold Bloom José Antonio Gurpegui Universidad de Alcalá José Antonio Gurpegui: What's the reason for writing a book about the Western Canon, particularly now? Harold Bloom: Well, this brings one to the question of a national context: in fact people in American universities and colleges and in the secondary schools and in academies throughout the English-speaking world, are very much worried about canonical matters because a tremendous debate has been going on now for about the last twenty years or so, which in one very bad sense is settled: that the people who would argüe for humanistic education, in English at least (the study of the traditional Western Canon, from Homer through Shakespeare, Cervantes and Tolstoy, down to Marcel Proust, say, or Samuel Beckett), we have been defeated. A traditional Western Canon is largely not studied anymore in American colleges, universities, preparatory schools, secondary schools, and this is trae also in Australia, New Zealand, Canadá, Great Britain, and so forth. But the personal reason is really quite different, and had nothing to do with polemic. I am a literary critic in my middle sixties; Tve been writing about literature, publishing on literature since 1957.1've been a student of literature really from the time I was a very small boy; in any language I could teach myself to read. And I've written a number of books, and I just thought it was time that I write a kind of general study of literature, trying to see if I could isolate those qualities that in the end unify Shakespeare, Cervantes, Dante, Chaucer, Tolstoy, and so on, and trying to extend Walter Pater's notion of the aesthetic or Osear Wilde's notion of the aesthetic to a kind of general defense of the aesthetic study of literature. -
El Escritor Y Las Normas Del Canon Literario (The Writer and the Norms of the Literary Canon)
DOCUMENT RESUME ED 477 340 CS 512 067 AUTHOR Policarpo, Alcibiades TITLE El Escritor y las Normas del Canon Literario (The Writer and the Norms of the Literary Canon). PUB DATE 2001-02-12 NOTE 14p.; In: The National Association of African American Studies, National Association of Hispanic & Latino Studies, National Association of Native American Studies, and International Association of Asian Studies 2001 Monograph Series. Proceedings (Houston, TX, February 12-17, 2001). PUB TYPE Opinion Papers (120) Speeches/Meeting Papers (150) LANGUAGE Spanish EDRS PRICE EDRS Price MFO1 /PCO1 Plus Postage. DESCRIPTORS *Authors; *Latin American Literature; Literary Criticism; *Novels IDENTIFIERS Fuentes (Carlos); Garcia Marquez (Gabriel); *Literary Canon; Vargas Llosa (Mario) ABSTRACT This paper speculates about whether a literary canon exists in contemporary Latin Atherican literature, particularly in the prose genre. The paper points to Carlos Fuentes, Gabriel Garcia Marquez, and Mario Vargas Llosa as the three authors who might form this traditional and liberal canon with their works "La Muerte de Artemio Cruz" (Fuentes), "Cien Anos de Soledad" (Garcia Marquez), and "La Cuiudad y los Perros" (Vargas Llosa). It discusses how the idea of a literary canon came about originally and how the canon of Latin American literature seems to be based mostly on the votes of publishing houses, reviews, anthologies, and preferences of academics. The paper states that, in a 1995 study Joan Brown and Crista Johnson found: "The present study indicates that there is currently no canon of 20th century prose fiction for Spanish or Spanish American literature, if "canonical" is defined as a work's presence on every reading list. -
Poison and Revenge in Seventeenth Century English Drama
"Revenge Should Have No Bounds": Poison and Revenge in Seventeenth Century English Drama The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Woodring, Catherine. 2015. "Revenge Should Have No Bounds": Poison and Revenge in Seventeenth Century English Drama. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:17463987 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA “Revenge should have no bounds”: Poison and Revenge in Seventeenth Century English Drama A dissertation presented by Catherine L. Reedy Woodring to The Department of English in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of English Harvard University Cambridge, Massachusetts May 2015 © 2015 – Catherine L. Reedy Woodring All rights reserved. Professor Stephen Greenblatt Catherine L. Reedy Woodring “Revenge should have no bounds”: Poison and Revenge in Seventeenth Century English Drama Abstract The revenge- and poison- filled tragedies of seventeenth century England astound audiences with their language of contagion and disease. Understanding poison as the force behind epidemic disease, this dissertation considers the often-overlooked connections between stage revenge and poison. Poison was not only a material substance bought from a foreign market. It was the subject of countless revisions and debates in early modern England. Above all, writers argued about poison’s role in the most harrowing epidemic disease of the period, the pestilence, as both the cause and possible cure of this seemingly contagious disease. -
Some Notes on Harold Bloom's the Anxiety of Znhuence
Treaties and Studies Sch. Allied Med. Sci. 57 Shinshu Unlv. vol. 14, 1, 1988 Some Notes on Harold Bloom's The Anxiety of ZnHuence Kazuko Narusawa Harold Bloom (born in 1930), Professor of the Humanities at Yale Univer- sity, is known as one of the four Yale "Derridians'', and ilaS necessarily advanced down the path of American Deconstruction, His nature asa liter・ ary critic, and his criticalactivities, however, are apparently different from those of his Yale colleagues, Paul de Man, Geoffrey Hartman and Hillis Miller (now de Man has been dead since 1983, and Miller has gone to the University of California). Though he worked with them, and even with I)errida in the symposium Deconstruction and Criticism (1979), "he has fre- quently and explicitly dissociated himself from deconstructionist principles and methods.''1) His critical approach resembles no one else's and may be unique: "Bloom is very much his own man, one of the most ideosyncratic critics writing today. "2) For 王~loom, the understanding of a literary work means not "seeking to understand any single poem as an entity",3) but seeking to understand it in the relation of other literary works. Major poets, he insists, should de丘ne the orlglnality of the works against the works of their poetic prede- cessors. His remarkable knowledge of English and American poetry, espe- cially Romantic and post Romantic poetry enables him to compare a 'belated ∫ poet' with a precursor' and to glVe the former a suitable location in the history of literature. In this sense, it is true that Bloom is inauenced by Northrop Frye's archetype theory. -
John Updike and the Grandeur of the American Suburbs Oliver Hadingham, Rikkyo University, Japan the Asian Conference on Literatu
John Updike and the Grandeur of the American Suburbs Oliver Hadingham, Rikkyo University, Japan The Asian Conference on Literature, Librarianship & Archival Science 2016 Official Conference Proceedings Abstract The standing of John Updike (1932-2009), a multiple prize-winning author of more than 60 books, has suffered over the last two decades. Critics have recognized Updike’s skill as a writer of beautiful prose, but fail to include him among the highest rank of 20th century American novelists. What is most frustrating about the posthumous reputation of Updike is the failure by critics to fully acknowledge what is it about his books that makes them so enduringly popular. Updike combines beautifully crafted prose with something more serious: an attempt to clarify for the reader the truths and texture of America itself. Keywords: John Updike, middle-class, suburbia, postwar America iafor The International Academic Forum www.iafor.org Over the last few decades the reputation of John Updike (1932-2009) has suffered greatly. Updike's doggedness and craft as a writer turned him into a multi-prize winning author of 23 novels, fourteen poetry collections, ten hefty collections of essays, two books of art criticism, a play, some children's books, and numerous short story collections. Yet such a prolific output and the numerous awards won have not placed him among the greats of 20th century American literature. He is remembered as someone who could write elegant prose, but to no lasting effect in articulating something worthwhile. Since the acclaim and prizes showered on Rabbit is Rich (1981) and Rabbit at Rest (1990), Updike has fallen out of favour with the literary world. -
Where Then, Shall Gnosticism Be Found? an Intellectual And
WHERE THEN, SHALL GNOSTICISM BE FOUND? AN INTELLECTUAL AND RECEPTION HISTORY OF GNOSTICISM IN THE WORK OF HAROLD BLOOM AND THE SHIFT TOWARDS A NEW METHODOLOGY by Lara-Sophie Boleslawsky B.A. (Hons), The University of British Columbia, 2014 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Ancient Culture, Religion, and Ethnicity) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) August 2021 © Lara-Sophie Boleslawsky, 2021 The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, a thesis entitled: Where, then, shall Gnosticism be found? An intellectual and reception history of Gnosticism in the Work of Harold Bloom and the shift towards a new methodology submitted by Lara-Sophie Boleslawsky in partial fulfillment of the requirements for the degree of Master of Arts in Ancient Culture, Religion, and Ethnicity Examining Committee: G. Anthony Keddie, Associate Professor, Classical, Near Eastern, and Religious Studies, UBC Supervisor Robert Cousland, Associate Professor, Classical, Near Eastern, and Religious Studies, UBC Supervisory Committee Member ii Abstract Harold Bloom’s self-professed “strong Gnostic tendencies” manifest themselves in the works that comprise this controversial literary critic’s legacy. This project argues that to neglect Bloom’s preoccupation with Gnosticism is to miss a profound opportunity to shift from the conception of Gnosticism as a static entity capable of study to a Gnosticism that takes the form of a methodology, or dynamic process. Bloom’s early fascination with Gnosticism in the late 1970s offers a unique chance to understand Gnosticism through his most well-known theory of the anxiety of influence. -
Four LDS Views on Harold Bloom
Four LDS Views on Harold Bloom A Roundtable Four LDS Views on Harold Bloom HAROLD BLOOM. The American Religion: The Emergence of the Post- Christian Nation. New York: Touchstone with Simon and Schuster, 1993. 271 pp. Index. Paperback, $12.00. Introduction M. Gerald Bradford Every now and then a book is written about Mormonism which by all accounts is fascinating, meaning that it both attracts and repels its readers. On the whole, the insights in such books override their points of inaccuracy. The authors of such works usu- ally stand outside the LDS tradition, are recognized as intellectuals, and come from the world of academia. Nearly forty years ago, for example, Thomas F. O’Dea wrote The Mormons (Chicago: University of Chicago Press, 1957). His treatment of Latter-day Saints, ostensibly from a sociological per- spective but going far beyond any single discipline, was just such a book. Coming to his subject from a somewhat modified Marxist view, O’Dea revealed, between the lines, that he had a soft spot in his heart for the Mormons and that, in some important respect, he had genuinely understood what was distinctive and worthwhile about the religion. Another equally fascinating book about the Mormons and other religious groups in the United States is Harold Bloom’s The American Religion. Bloom is an internationally recognized liter- ary critic. What he says about the LDS tradition, Joseph Smith, and the future of the Church, has engendered a wide range of responses. Accordingly, BYU Studies has gathered four discus- sions of this book, one by an essayist, another by a Mormon BYU Studies 35, no. -
Bloom's Critical Approach to the Romantic Poetry
ISSN 0974-0368 Bloom's Critical approach to the Romantic Poetry Bloom's Critical approach to the Romantic Poetry Saintsburry observes, are in fact a fresh formation of the classical restraint, definiteness, proportion, and form, against the romantic vogue, the Romantic Fantasy. (1911: 477) Arnold was dangerously close to Siddhartha Singh the Romantic poetry of the early nineteenth century to see it impartially. Arnold's emphasis on the classical restraint of form does not allow him Harold Bloom begins his career of antithetical criticism, directly to evaluate the imaginative and visionary power of romantic poetry. opposing the critical inheritance of T. S. Eliot, in the late fifties with his Harold Bloom does not entirely reject Arnoldian criticism. In Shelley's published dissertation Shelley's Mythmaking (1959). Bloom begins Mythmaking, Bloom Is quite conscious of the Arnoldian formulation. developing his own vision of the nature and value of literature, which is He begins with the mythopoeic form and craftsmanship in Shelley's both intellectually unique and socially daring. It is his intense predilection poetry, which according to Bloom, reaches a higher level of expression for the Romantic tradition which formulates his entire critical writings. because of the fusion of the poet's vision with it. (Bloom, 1959:1-10) Unlike his predecessors, who challenged the romantic Inheritance in Thus the importance of form is not altogether neglected by Bloom. the name of classical ideals. Bloom installs Romanticism at the centre It is T. S. Eliot who mounts a scathing attack on the romantic of post-renaissance English literature. Matthew Arnold advanced critical poets. -
Hamlet and His (Linguistic) Problems
DOI: 10.9744/kata.20.1.1-8 ISSN 1411-2639 (Print), ISSN 2302-6294 (Online) OPEN ACCESS http://kata.petra.ac.id “More than kin and less than kind”: Hamlet and His (Linguistic) Problems Alireza Mahdipour1, Pyeaam Abbasi2 1,2 University of Isfahan, IRAN e-mails: [email protected]; [email protected] ABSTRACT T.S. Eliot's "Hamlet and His Problems" (1921) seems to be a pretext to add another erudite concept to the lexis of literary criticism. He charged both Hamlet and Hamlet of lacking "objective correlative." Eliot's own problem with the play, however, seems to arise from his particular epistemological perspective, his formalism, and even his implicit structuralism, and moreover, from his traditional, classic Cartesian modernity that suffers him to hold the notion of subject-object dichotomy in his literary speculations. Hamlet's problem, however, surpasses T. S. Eliot's structuralist view and anticipates the poststructuralist linguistic enigma. Hamlet and Hamlet's problems are, together with the other characters that are caught in the maze of language, linguistic. Hamlet's epistemological/ontological quest for the meaning or the truth are checked, patterned, done and ultimately undone by the language. He cannot find any "objective correlative" for his "particular emotion," for, in the signifying system of the language, all he can think or feel is restrained by "words". He cannot escape from the symbolic order of the language until his death, and "the rest is silence". Keywords: Hamlet; Hamlet; T.S. Eliot; objective correlative; structuralism; post-structuralism. “My language! heavens! I am the best of them that speak this speech, Were I but where 'tis spoken.” Ferdinand, The Tempest (I. -
Alistair Heys, the Anatomy of Bloom: Harold Bloom and the Study of Influence and Anxiety
The BARS Review, No. 48 (Autumn 2016) Alistair Heys, The Anatomy of Bloom: Harold Bloom and the Study of Influence and Anxiety. New York: Bloomsbury, 2014. Pp. 280. £17.99. ISBN 9781441183460. I was not quite sure what to expect from Alistair Heys’s The Anatomy of Bloom. The description at the back of the book, however, seemed quite promising. The book offers to survey the life of Harold Bloom as a literary critic and to provide a chronological examination of his works, in the hope that the examination will reveal that Bloom’s works, and, predominantly, The Anxiety of Influence (1973), are ‘best understood as an expression of reprobate American Protestantism’ that is nevertheless ‘haunted by a Jewish fascination with the Holocaust’ (blurb). Unfortunately, The Anatomy of Bloom fails to achieve this ambitious outline. From the very beginning, it is obvious that the work does not intend to survey Bloom’s life. Although Heys offers some biographical anecdotes, offhandedly woven into the text, he fails to provide an insight into Bloom’s life in correlation with his intellectual development. This, for me, is the book’s main shortcoming. The small sections in which Heys does dwell on Bloom’s life are truly interesting and entertaining. For example, Heys comments that when starting his academic career in 1950s America, Bloom only received a small basement office in Yale. Later in the book, Heys briefly mentions that Bloom’s career coincided with the dying of anti-Semitism in the USA. I found these little instances far more interesting than the actual work as a whole. -
The American Religion
Published by Worldview Publications Prequel 1998.7 A SUMMARY OF The American Religion Harold Bloom, The American Religion: The Emergence of the Post-Christian Nation (New York: Simon & Schuster, 1992). Editorial Note: The renowned literary critic, Harold Bloom (b. July 11, 1930), is “known for his innovative interpretations of literary history and of the creation of literature. [Bloom] attended Cornell (B.A., 1951) and Yale (Ph.D., 1955) universities and began teaching at Yale in 1955 . ”1 He was appointed Sterling Professor of the Humanities at Yale University in 1983. He has authored scores of treatises.2 In The American Religion: The Emergence of the PostChristian Nation, Bloom has written from his perspective as an avowed “Gnostic Jew.”3 This volume has been termed “a great bolt of originality [in which the author] . manages to wade into a hopelessly over-explored territory and point out precisely those landmarks that everyone else has missed.”4 Background BEFORE SUMMARIZING Harold Bloom’s understanding of American Gnosticism, it is essential to address the nature of “Gnosticism” itself. “The designation Gnosticism, derived from the Greek gnostikos (one who has gnosis, or ‘secret knowledge’), is a term of modern scholarship.”5 However, the concept of such “secret knowledge” had its origins in ancient Egyptian mythology.6 In the Gnostic view, the unconscious self of man is consubstantial with the Godhead, but because of a tragic fall it is thrown into a world that is completely alien to its real being. Through revelation from above, man becomes conscious of his origin, essence, and transcendent destiny. -
Brilliant Minds Wiki Spring 2016 Contents
Brilliant Minds Wiki Spring 2016 Contents 1 Rigveda 1 1.1 Text .................................................... 1 1.1.1 Organization ........................................... 2 1.1.2 Recensions ............................................ 2 1.1.3 Rishis ............................................... 3 1.1.4 Manuscripts ............................................ 3 1.1.5 Analytics ............................................. 3 1.2 Contents .................................................. 4 1.2.1 Rigveda Brahmanas ........................................ 5 1.2.2 Rigveda Aranyakas and Upanishads ............................... 5 1.3 Dating and historical context ....................................... 5 1.4 Medieval Hindu scholarship ........................................ 7 1.5 Contemporary Hinduism ......................................... 7 1.5.1 Atheism, Monotheism, Monism, Polytheism debate ....................... 7 1.5.2 Mistranslations, misinterpretations debate ............................ 8 1.5.3 “Indigenous Aryans” debate .................................... 8 1.5.4 Arya Samaj and Aurobindo movements .............................. 8 1.6 Translations ................................................ 8 1.7 See also .................................................. 8 1.8 Notes ................................................... 8 1.9 References ................................................. 9 1.10 Bibliography ................................................ 12 1.11 External links ..............................................