Contrary to the many who praise the efficiency and economy of bigness, it is argued here that bigness is not inherently evil but it can destroy individual and social values.

Must poetic form be, as Yeats demanded, "full, sphere-like, single", or can it accommodate the "impurities" Yeats and his Modernist generation found so problematic? Sixty years later, these are still open questions, questions to which Marjorie Perloff addresses herself in the essays collected here. The first group of essays deals with Pound's own poetics as that poetics related to two of his great contemporaries, Stevens and Joyce, as well as to the visual arts of his day. The second group deals with the more technical aspects of verse and prose. In the last four essays, Perloff takes up broader issues, including the current pessimism about the state of poetry, and the work of experimental poets and conceptual poets.

The renewed perception of Judaism's influenceJudaism today is too often thought to represent a religious backwater, a highly particularistic, religion with its own esoteric tales and traditions, practices and norms. First Christians, then Jews themselves, have succumbed to this characterization, resulting in dismissal of Judaism's universal religious significance. Bereft of its religious import, Judaism is increasingly thought merely an ethnic designationand a quickly dissipating one at that. Neusner pleas for vindication of "the universal character and appeal of Judaic monotheism in the mainstream of humanity." Of the three great monotheistic religions, only Judaism has survived without political power, military might, or great numbers of adherents and has done so because its method and message aim to persuade the world of God's dominion and the marks of God's rule.

Good condition. Shows signs of age, but minimal marginal notes or highlighting, and no harm to text or pages.

To be an unbending adherent in a world of stony realities, ' Herbert had remarked, 'is to ask for trouble. Not because of ones allegiance, but because such an ally will be forced to conform or be squashed, trampled on or in the end annihilated by the crude laughter of fate. 'The Hollow Tree is a tale of love and loyalty in a time of war. Sometime..

Most ancient societies were patriarchal in outlook, but not all patriarchies are equally condescending toward women. Impelled by the gnawing question of whether the inferiority of women is integral to the Torah's vision, Sassoon sets out to determine where the Bible, the Talmud, and related literature, especially the Dead Sea Scrolls, sit on this continuum of patriarchal condescension. Of course, there are multiple voices in both Biblical and Talmudic literature, but more surprising is how divergent these voices are. Some points of view seem intent on the disenfranchisement and domestication of women, whereas others prove to be not far short of egalitarian. Opinions that downplay the applicability of the Biblical commandments to women and that strongly deprecate Torah study by women emerge from this study as arguably no more than the views of an especially vocal minority.

This collection of accessible, idiosyncratic essays explores such enduring literary concepts as character, style, tone, and genre. All have their origin in Howe's passion, moral striving, and abiding faith in the common reader. Edited and with an Introduction by Nicholas Howe.

Seven essays on science fiction: Introduction Robert Silverberg: sounding brass, tinkling cymbal Alfred Bester: my affair with science fiction Harry Harrison: the beginning of the affair Damon Knight: Knight piece Frederick Pohl: ragged claws Brian Aldiss: magic & bare boards Appendices: how we work, selected bibliographies

Straw Sandals is a collection of 23 stories, a play, and a poem by 16 Chinese writers selected to represent the radical literature produced in China between 1918 and 1933. It was assembled in Peking in 1934 by Harold R. Isaacs with the advice and guidance of Lu Hsün, China's foremost literary figure of this century, and Mao Tun, leading novelist of the younger group that had gathered around Lu Hsün in those tumultuous years. The first half of the collection, including several of Lu Hsün's most famous stories, typifies work that appeared in the first years of China's modern cultural renaissance—short stories written in vernacular Chinese that rejected surviving Chinese traditionalism with its philosophic and social outlooks, its rules of behavior for family life and relationships between men and women. The second group of stories represents the growing ideological and political turbulence of the 1920s and 1930s. Straw Sandals is introduced by Professor Isaacs, who describes the historical setting in which this short-lived and violence-ridden literary movement tried to make its way. He vividly presents the Shanghai of that period, where many of these writers struggled to pursue their craft and were caught between the pressures of Kuomintang repression (many were imprisoned and executed) and the demands for total conformity inside the Communist movement. His account adds an ironic perspective to the collection in light of all that has happened since that time—for the writers who survived Kuomintang repression and the war against Japan to see the Communist victory they had fought so hard and so long to bring about ultimately fell in their turn in the repeated purges that marked the Communist regime's imposition of total control over all art and literature. The English translations of a number of these stories first appeared in the China Forum, a journal that Professor Isaacs edited and published in Shanghai from 1932 to 1934. They were made by a distinguished Chinese language scholar, the late George A. Kennedy, while he was teaching in a Shanghai school. The rest of the collection was translated by several Chinese collaborators and then edited by Isaacs. The book includes updated biographical notes on the writers, many of which were originally supplied by the writers themselves, and an appendix, Mao Tun's "Notes on Chinese Left-wing Literary Magazines."

Bernstein, a leading voice in American literary theory, writes an irreverent guide to modernist and contemporary poetics

Text: English, Italian (translation)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Book by Lichtenstein, Aharon

"Essays on the literary structure, word play, and other literary facets of biblical and ancient near eastern literature, including Babylonian, Assyrian, and Ugaritic literature"--ECIP Summary.

"Jacob Neusner (born 1932) is one of the most important figures in the shaping of modern American Judaism. He was pivotal in transforming the study of Judaism from an insular project only conducted by--and of interest to--religious adherents to one which now flourishes in the secular setting of the university. He is also one of the most colorful, creative, and difficult figures in the American academy. But even those who disagree with Neusner's academic approach to ancient rabbinic texts have to engage with his pioneering methods. In this comprehensive biography, Aaron Hughes shows Neusner to be much more than a scholar of rabbinics. He is a social commentator, a post-Holocaust theologian, and was an outspoken political figure during the height of the cultural wars of the 1980s. Neusner's life reflects the story of what happened as Jews migrated to the suburbs in the late 1940s, daring to imagine new lives for themselves as they successfully integrated into the fabric of American society. It is also the story of how American Jews tried to make sense of the world in the aftermath of the extermination of European Jewry and the subsequent creation of the State of Israel in 1948, and how they sought to define what it meant to be an American Jew. Unlike other great American Jewish thinkers, Neusner was born in the U.S., and his Judaism was informed by an American ethos. His Judaism is open, informed by and informing the world. It is an American Judaism, one that has enabled American Jews--the freest in history--to be fully American and fully Jewish."--Publisher's description