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England during the Middle Ages was at the forefront of European antisemitism. It was in medieval Norwich that the notorious “blood libel” was first introduced when a resident accused the city's Jewish leaders of abducting and ritually murdering a local boy. This book rethinks the complex and contradictory relation between England's rejection of “the Jew” and the centrality of Jews to classic English literature. Drawing on literary, historical, and cartographic texts, the book charts an entangled Jewish imaginative presence in English culture. It tracks how English writers from Bede to John Milton imagine Jews via buildings—tombs, latrines and especially houses—that support fantasies of exile. Epitomizing this trope is the blood libel and its implication that Jews cannot be accommodated in England because of the anti-Christian violence they allegedly perform in their homes. In the Croxton Play of the Sacrament, Marlowe's The Jew of Malta, and Shakespeare's The Merchant of Venice, the Jewish house not only serves as a lethal trap but also as the site of an emerging bourgeoisie incompatible with Christian pieties. In the book's epilogue, the chapters advance the inquiry into Victorian England and the relationship between Charles Dickens (whose Fagin is the second most infamous Jew in English literature after Shylock) and the Jewish couple that purchased his London home, Tavistock House, showing how far relations between gentiles and Jews in England had (and had not) evolved.

The Renaissance jurist Alberico Gentili once quipped that, just like comedies, all wars end in a marriage. In medieval and early modern Europe, marriage treaties were a perennial feature of the diplomatic landscape. When one ruler decided to make peace with his enemy, the two parties often sealed their settlement with marriages between their respective families. This book traces the history of the practice, focusing on the unusually close relationship between diplomacy and literary production in Western Europe from antiquity through the seventeenth century, when marriage began to lose its effectiveness and prestige as a tool of diplomacy. The book begins with Virgil's foundational myth of the marriage between the Trojan hero Aeneas and the Latin princess, an account that formed the basis for numerous medieval and Renaissance celebrations of dynastic marriages by courtly poets and propagandists. It follows the slow decline of diplomatic marriage as both a tool of statecraft and a literary subject, exploring the skepticism and suspicion with which it was viewed in the works of Edmund Spenser and William Shakespeare. The book argues that the plays of Pierre Corneille and Jean Racine signal the passing of an international order that had once accorded women a place of unique dignity and respect.

A frequent complaint against contemporary American fiction is that too often it puts off readers in ways they find difficult to fathom. Books such as Bret Easton Ellis's American Psycho, Katherine Dunn's Geek Love, and Don DeLillo's Underworld seem determined to upset, disgust, or annoy their readers—or to disorient them by shunning traditional plot patterns and character development. This book calls such works “aggressive fiction.” Why would authors risk alienating their readers—and why should readers persevere? Looking beyond the theory-based justifications that critics often provide for such fiction, this book offers a common-sense guide for the average reader who wants to better understand and appreciate books that might otherwise seem difficult to enjoy. The book considers roughly forty works of recent American fiction, including books by William Burroughs, Kathy Acker, Chuck Palahniuk, and Cormac McCarthy. It gathers “attacks” on the reader into categories based on narrative structure and content. Writers of some aggressive fictions may wish to frustrate easy interpretation or criticism. Others may try to induce certain responses in readers. Extreme content deployed as a tactic for distancing and alienating can actually produce a contradictory effect: for readers who learn to relax and go with the flow, the result may well be exhilaration rather than revulsion.

This book offers a reading of Walter Benjamin's notoriously opaque work, Origin of the German Tragic Drama that systematically attends to its place in discussions of the Baroque in Benjamin's day. The book recovers Benjamin's relationship to the ideologically loaded readings of the literature and political theory of the seventeenth-century Baroque that abounded in Germany during the political and economic crises of the Weimar years. To date, the significance of the Baroque for Origin of the German Tragic Drama has been glossed over by students of Benjamin, most of whom have neither read it in this context nor engaged with the often incongruous debates about the period that filled both academic and popular texts in the years leading up to and following World War I. The book shows the extent to which Benjamin participated in these debates by reconstructing the literal and figurative history of sixteenth- and seventeenth-century books that Benjamin analyzes and the literary, art historical and art theoretical, and political theological discussions of the Baroque with which he was familiar. In so doing, it challenges the exceptionalist, even hagiographic, approaches that have become common in Benjamin studies.

Music was a subject of considerable debate during the Renaissance. The notion that music could be interpreted in a meaningful way clashed regularly with evidence that music was in fact profoundly promiscuous in its application and effects. Subsequently, much writing in the period reflects a desire to ward off music's illegibility rather than come to terms with its actual effects. This book revises our understanding of music's relationship to language in Renaissance England. It shows the degree to which discussions of music were ideologically and politically charged. Offering a historically nuanced account of the early modern debate over music, along with close readings of several of Shakespeare's plays (including Titus Andronicus, The Merchant of Venice, The Tempest, and The Winter's Tale) and Milton's A Maske, the book challenges the consensus that music's affinity with poetry was widely accepted, or even desired, by Renaissance poets. Shakespeare, more than any other early modern poet, exposed the fault lines in the debate about music's function in art, repeatedly staging disruptive scenes of music that expose an underlying struggle between textual and sensuous authorities. Such musical interventions in textual experiences highlight the significance of sound as an aesthetic and sensory experience independent of any narrative function.

There has been a noticeable and surprising number of memoirs recently published by adult children whose fathers have led secret lives. Some of the fathers had second families; some had secret religious lives; others have been criminals, liars, or con men. This book explores the phenomenon in great depth. It examines a large number of these works, placing them in a wide literary and cultural context and considering the ethical quandaries writers face when they reveal secrets so long and closely held. Among the books the book treats are Paul Auster's The Invention of Solitude, Alison Bechdel's graphic memoir Fun Home, Essie Mae Washington-Williams's Dear Senator (on her father, Strom Thurmond), Bliss Broyard's One Drop, Mary Gordon's The Shadow Man, and Geoffrey Wolff's The Duke of Deception. The book also discusses Nathaniel Kahn's documentary film, My Architect. These narratives inevitably look inward to the writer as well as outward to the parent. The autobiographical children are compelled, if not consumed, by a desire to know. They become detectives, piecing together clues to fill memory voids, assembling material and archival evidence, public and private documents, letters, photographs, and iconic physical objects to track down the parent.

This book explores connections between the practices of reading and magic during the realist and modernist periods in German literature and thought, with a particular focus on divination. Divination, historically long associated with the reading of literature, engages an issue of critical importance to this cultural moment, that of futurity: both the different ways that the future figured in the reading of texts at this time, and the evident (or apparently evident) fading of its force as a narrative determinant or article of historical faith. In case studies of works by Gottfried Keller, Theodor Fontane, and Walter Benjamin, this study investigates divinatory readings not just of texts but of the world, its things, their forces, and their relations to the human. It approaches both the texts and the world that supports such readings against the background of the notion of “sympathy” that, in both ancient and pre-modern times, allowed for future reading and that, it argues, persists in the realist and modernist periods in the form of “Stimmung.” And it traces the significant transformations of “sympathy” and “Stimmung” that accompany the changing shape of reading, magic, and the future in German art and thought during this period.

In 2010 the U.S. Embassy in Kabul acknowledged that it was providing major funding for thirteen episodes of Eagle Four—a new Afghani television melodrama based loosely on the blockbuster U.S. series 24. Eagle Four was part of a strategy aimed at transforming public suspicion of security forces into respect. Why would a wartime government spend resources on a melodrama of covert operations? The answer is not simply that fiction has real political effects but that, since the Cold War, fiction has become integral to the growth of national security as a concept and a transformation of democracy. This book links this cultural shift to the birth of the national security state in 1947. As the United States developed a vast infrastructure of clandestine organizations, it shielded policy from the public sphere and gave rise to a new cultural imaginary, “the covert sphere.” One of the surprising consequences of state secrecy is that citizens must rely substantially on fiction to “know,” or imagine, their nation's foreign policy. The potent combination of institutional secrecy and public fascination with the secret work of the state was instrumental in fostering the culture of suspicion and uncertainty that has plagued American society ever since—and, the book argues, that would eventually find its fullest expression in postmodernism. The book traces these consequences from the Korean War through the War on Terror, examining how a regime of psychological operations and covert action has made the conflation of reality and fiction a central feature of both U.S. foreign policy and American culture.

This book offers a reading of John Milton's major writings, finding in them a fundamental impasse that explains their creative power. According to the book, a divided view of creation governs Milton's related systems of cosmology, theology, art, and history. For Milton, any coherent entity—a nation, a poem, or even the new world—must be carved out of and guarded against an original unruliness. Despite being sanctioned by God, however, this agonistic mode of creation proves ineffective because it continues to manifest internal rifts that it can never fully overcome. This dilemma is especially pronounced in Milton's later writings, including Paradise Lost, where all forms of creativity must strive against the fact that chaos precedes order and that disruptive forces will continue to reemerge, seemingly without end. The book explores the many ways in which Milton transforms an intractable problem into the grounds for incisive commentary and politically charged artistry. This argument brings into focus topics ranging from Milton's recurring allusions to the Eastern Tartars, the way Milton engages with country house poetry and colonialist discourses in Paradise Lost, and the lasting relevance of Anglo-Irish affairs for his late writings. The book concludes with a new reading of Paradise Regained and Samson Agonistes in which it shows how Milton's integration of conflicting elements forms the heart of his literary archive and confers urgency upon his message even as it reaches its future readers.

The relationship between power and language has been a central theme in critical theory for decades now, yet there is still much to be learned about the sheer force of language in the world in which we live. This book explores the power-language phenomenon in the context of European and, particularly, French colonialism and its aftermath. Through readings of the colonial experience, it isolates a phraseology based on possession, in terms of both appropriation and haunting, that has persisted throughout the centuries. Not only is this phraseology a legacy of the past, it is still active today, especially in literary renderings of the colonial experience—but also, and more paradoxically, in anticolonial discourse. This phrase shaped the teaching of European languages in the (former) empires, and it tried to configure the usage of those idioms by the “Indigenes.” Then, scholarly disciplines have to completely reconsider their discursive strategies about the colonial, if, at least, they attempt to speak up. The book examines diverse texts, from political speeches, legal documents, and colonial treatises to anthropological essays, poems of the Négritude, and contemporary rap, ever attuned to the linguistic strategies that undergird colonial power. Equally conversant in both postcolonial criticism and poststructuralist scholarship on language, but also deeply grounded in the sociohistorical context of the colonies, the book sets forth the conditions for an authentically postcolonial scholarship, one that acknowledges the difficulty of getting beyond a colonialism—and still maintains the need for an afterward.

This book recovers the historical specificity and the conceptual vigor of the term “satisfaction” during the sixteenth and early seventeenth centuries. Focusing on the term's significance as an organizing principle of Christian repentance, the book examines the ways in which Shakespeare and his contemporaries dramatized the consequences of its re- or de-valuation in the process of Reformation doctrinal change. The Protestant theology of repentance, the book suggests, underwrote a variety of theatrical plots “to set things right” in a world shorn of the prospect of “making enough” (satisfacere). The book traces today's use of “satisfaction”-as an unexamined measure of inward gratification rather than a finely nuanced standard of relational exchange-to the pressures on legal, economic, and marital discourses wrought by the Protestant rejection of the Catholic sacrament of penance (contrition, confession, satisfaction) and represented imaginatively on the stage. In so doing, it offers fresh readings of the penitential economies of canonical plays including Dr. Faustus, The Revenger's Tragedy, The Merchant of Venice, and Othello; considers the doctrinal and generic importance of lesser-known plays including Enough Is as Good as a Feast and Love's Pilgrimage; and opens new avenues into the study of literature and repentance in early modern England.

“Lollard” is the name given to followers of John Wyclif, the English dissident theologian who was dismissed from Oxford University in 1381 for his arguments regarding the eucharist. A forceful and influential critic of the ecclesiastical status quo in the late fourteenth century, Wyclif’s thought was condemned at the Council of Constance in 1415. While lollardy has attracted much attention in recent years, much of what we think we know about this English religious movement is based on records of heresy trials and anti-lollard chroniclers. This book demonstrates that this approach has limitations. A better basis is the five hundred or so manuscript books from the period (1375–1530) containing materials translated, composed, or adapted by lollard writers themselves. These writings provide rich evidence for how lollard writers collaborated with one another and with their readers to produce a distinctive religious identity based around structures of feeling. Lollards wanted to feel like saints. From Wyclif they drew an extraordinarily rigorous ethic of mutual responsibility that disregarded both social status and personal risk. They recalled their commitment to this ethic by reading narratives of physical suffering and vindication, metaphorically martyring themselves by inviting scorn for their zeal, and enclosing themselves in the virtues rather than the religious cloister. Yet in many ways they were not that different from their contemporaries, especially those with similar impulses to exceptional holiness.

Over the past fifty years, debates about human rights have assumed an increasingly prominent place in postcolonial literature and theory. Writers from Salman Rushdie to Nawal El Saadawi have used the novel to explore both the possibilities and challenges of enacting and protecting human rights, particularly in the Global South. This book shows how human dignity and bodily integrity contribute to an anxiety about the body that helps to explain many of the contemporary and historical failures of human rights, revealing why and how lives are excluded from human rights protections along the lines of race, gender, class, disability, and species membership. The book suggests how an embodied politics of reading might restore a vital fleshiness to the overly abstract, decorporealized subject of liberal rights. Each novel examined approaches human rights in terms of limits and paradoxes. Rushdie's Midnight's Children addresses the obstacles to incorporating rights into a formerly colonized nation's legal culture. El Saadawi's Woman at Point Zero takes up controversies over women's freedoms in Islamic society. In Disgrace, J. M. Coetzee considers the disappointments of post-apartheid reconciliation in South Africa. And in The God of Small Things, Arundhati Roy confronts an array of human rights abuses widespread in contemporary India. Each of these literary case studies further demonstrates the relevance of embodiment to both comprehending and redressing the failures of human rights, even while those narratives refuse simplistic ideals or solutions.

This book reexamines Theodor Adorno's Aesthetic Theory along with his other writings on aesthetics in light of the unexpected return of the aesthetic to today's cultural debates. Is Adorno's aesthetic theory still relevant today? This question is answered with an emphatic yes. As the book shows, a careful reading of the work exposes different questions and arguments today than it did in the past. Over the years Adorno's concern over the fate of art in a late capitalist society has met with everything from suspicion to indifference. In part this could be explained by relative unfamiliarity with the German dialectical tradition in North America. Today's debate is better informed, more multifaceted, and further removed from the immediate aftermath of the Cold War and of the shadow of postmodernism. Adorno's insistence on the radical autonomy of art has much to offer contemporary discussions of art and the aesthetic in search of new responses to the pervasive effects of a neoliberal art market and culture industry. The book shows how radically transformative Adorno's ideas have been and how thoroughly they have shaped current discussions in aesthetics. Among the topics considered are the role of art in modernism and postmodernism, the truth claims of artworks, the function of the ugly in modern artworks, the precarious value of the literary tradition, and the surprising significance of realism for Adorno.

The Bildungsroman, or “novel of formation,” has long led a paradoxical life within literary studies, having been construed both as a peculiarly German genre, a marker of that country's cultural difference from Western Europe, and as a universal expression of modernity. This book argues that the dual status of the Bildungsroman renders this novelistic form an elegant way to negotiate the diverging critical discourses surrounding national and world literature. Since the late eighteenth century, authors have employed the story of a protagonist's journey into maturity as a powerful tool with which to facilitate the creation of national communities among their readers. Such attempts always stumble over what the book calls “cosmopolitan remainders,” identity claims that resist nationalism's aim for closure in the normative regime of the nation-state. These cosmopolitan remainders are responsible for the curiously hesitant endings of so many novels of formation. The book presents readings of a number of novels—Goethe's Wilhelm Meister's Apprenticeship, Karl Leberecht Immermann's The Epigones, Gustav Freytag's Debit and Credit, Alfred Döblin's Berlin Alexanderplatz, and Thomas Mann's Doctor Faustus among them—that have always been felt to be particularly “German” and compares them with novels by such authors as George Eliot and James Joyce to show that what seem to be markers of national particularity can productively be read as topics of world literature.

The world's oldest work of literature, the Epic of Gilgamesh recounts the adventures of the semi-mythical Sumerian king of Uruk and his ultimately futile quest for immortality after the death of his friend and companion, Enkidu, a wildman sent by the gods. Gilgamesh was deified by the Sumerians around 2500 bce, and his tale as we know it today was codified in cuneiform tablets around 1750 bce and continued to influence ancient cultures into Roman times. The epic was, however, largely forgotten, until the cuneiform tablets were rediscovered in 1872 in the British Museum's collection of recently unearthed Mesopotamian artifacts. In the decades that followed its translation into modern languages, the Epic of Gilgamesh has become a point of reference throughout Western culture. This book explores the surprising legacy of the poem and its hero, as well as the epic's continuing influence in modern letters and arts. The book sees fascination with Gilgamesh as a reflection of eternal spiritual values—love, friendship, courage, and the fear and acceptance of death. Noted writers, musicians, and artists from Sweden to Spain, from the United States to Australia, have adapted the story in ways that meet the social and artistic trends of the times. The spirit of this capacious hero has absorbed the losses felt in the immediate postwar period and been infused with the excitement and optimism of movements for gay rights, feminism, and environmental consciousness. Gilgamesh is at once a seismograph of shifts in Western history and culture and a testament to the verities and values of the ancient epic.

Beginning with the basic conviction that acts of cross-cultural reading have ethical consequences, Haunting Encounters traces the narrative strategies through which certain works fiction forge connections with their readers—in particular, their white, Western readers—across boundaries of difference. Through the formal and aesthetic negotiations they carry out, which both draw readers in and set limits on their imaginative engagements, these works respond in concrete ways to the asymmetries of their circulation and consumption in our contemporary global age. By bringing the tools and methods of rhetorical narrative theory to bear on well-known works of ethnic and postcolonial literature, Haunting Encounters revises existing models of narrative ethics—both those based on empathy, and those grounded in alterity—to account for the particular complications and stakes of staging cross-cultural encounters in and through fiction. Illustrating that both sameness and difference are essential elements of our ethical encounters with fictional texts, Haunting Encounters ultimately advocates for a practice of global, comparative literary analysis that is energized, rather than confounded, by this fundamental tension.

A magnificent proliferation of new Christ-centered devotional practices reveals profound changes in the Western Christian temperament of the twelfth century and beyond. This change has often been attributed to an increasing emphasis on God's embodiment in the incarnation and crucifixion of Christ. This book offers a fresh narrative explaining theological and devotional change by asking how religious men and women understood the effects of God's incarnation on the natural, material world. It finds a willingness on the part of medieval Christians to embrace the material world as a locus for divine encounter. Early signs that perceptions of the material world were shifting can be seen in reformed communities of religious women in the twelfth-century Rhineland. Here, in response to the constraints of gendered regulations and spiritual ideals, women created new identities as virgins who, like the mother of Christ, impelled the world's re-creation—their notion of the world's re-creation held that God created the world a second time when Christ was born. In this second act of creation God was seen to be present in the physical world, thus making matter holy. The book traces the diffusion of this new religious doctrine beyond the Rhineland, showing the impact it had on both women and men in professed religious life.

The rise of the Christian Right took many writers and literary critics by surprise, trained as we were to think that religions waned as societies became modern. This book shows that American writers struggled to understand and respond to this new social and political force. Religiously inflected literature since the 1970s must be understood in the context of this unforeseen resurgence of conservative Christianity, the book argues a resurgence that realigned the literary and cultural fields. Among the writers that are considered are Marilynne Robinson, Barbara Kingsolver, Cormac McCarthy, Thomas Pynchon, Ishmael Reed, N. Scott Momaday, Gloria Anzaldúa, Philip Roth, Carl Sagan, and Dan Brown. Their fictions engaged a wide range of topics: religious conspiracies, faith and wonder, slavery and imperialism, evolution and extraterrestrial contact, alternate histories and ancestral spiritualities. But this is only part of the story. Liberal-leaning literary writers responding to the resurgence were sometimes confused by the Christian Right's strange entanglement with the contemporary paradigms of multiculturalism and postmodernism—leading to complex emergent phenomena that the book terms “Christian multiculturalism” and “Christian postmodernism.” Ultimately, the book shows the value of listening to our literature for its sometimes subterranean attention to the religious and social upheavals going on around it.

This book reads theoretical, literary and cinematic works that appear noteworthy for the ethical questions they raise. Via critical analysis of writers and filmmakers whose projects have changed our ways of viewing the modern world—including Hannah Arendt, Franz Kafka, Walter Benjamin, the directors of Germany in Autumn, and Heiner Müller—the book furnishes a cultural base for contemporary discussions of totalitarian domination, lying and politics, the relation between law and body, the relation between law and justice, the question of violence, and our ways of conceptualizing “the human.” A consideration of ethics is central to the book, but ethics in a general, philosophical sense is not the primary subject here; instead, the book suggests that whatever understanding of the ethical one has is always contingent upon a particular mode of presentation (Darstellung), on particular aesthetic qualities and features of media. Whatever there is to be said about ethics, it is always bound to certain forms of saying, certain ways of telling, certain modes of narration. That modes of presentation differ across genres and media goes without saying; that such differences are intimately linked with the question of the ethical emerges with heightened urgency in this book.