Dickinson And The Romantic Imagination

Evaluating Emily Dickinson's poetry within the context of Romanticism, Joanne Diehl demonstrates how the poet both manifests and boldly subverts this literary tradition. One of the most important reasons for the poet's divergence from it, Professor Diehl argues, is a powerful sense of herself as a woman, which also creates a feeling of estrangement from the company of major male Romantic precursors. Originally published in 1982. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Emily Dickinson (1830-86) recasts British-Romantic themes of natural and spiritual perception for an American audience. Her poems of science and technology reflect her faith in experience. Her lyrics about natural history build on this empiricism and develop her commitment to natural religion. Her poems of revealed religion constitute her experience of faith. Thus Dickinson stands on the experiential common ground between empiricism and evangelicalism in Romantic Anglo-America. Her double perspective parallels the implicit androgyny of her nineteenth-century feminism. Her counterintuitive combination of natural models with spiritual metaphors champions immortality. The experience/faith dialectic of her Late-Romantic imagination forms the heart of her legacy.

Emily Dickinson (1830-86) recasts British-Romantic themes of natural and spiritual perception for an American audience. Her poems of science and technology reflect her faith in experience. Her lyrics about natural history build on this empiricism and develop her commitment to natural religion. Her poems of revealed religion constitute her experience of faith. Thus Dickinson stands on the experiential common ground between empiricism and evangelicalism in Romantic Anglo-America. Her double perspective parallels the implicit androgyny of her nineteenth-century feminism. Her counterintuitive combination of natural models with spiritual metaphors champions immortality. The experience/faith dialectic of her Late-Romantic imagination forms the heart of her legacy.

Part of a new collection of literary voices from Gibbs Smith, written by, and for, extraordinary women—to encourage, challenge, and inspire. One of American’s most distinctive poets, Emily Dickinson scorned the conventions of her day in her approach to writing, religion, and society. Hope Is the Thing with Feathers is a collection from her vast archive of poetry to inspire the writers, creatives, and leaders of today. Continue your journey in the Women’s Voices series with Jane Eyre, by Charlotte Bronte and The Feminist Papers by Mary Wollstonecraft.

Dickinson knew the Bible well. She was profoundly aware of Christian theology and she was writing at a time when comparative religion was extremely popular. This book is the first to consider Dickinson's religious imagery outside the dynamic of her personal faith and doubt. It argues that religious myths and symbols, from the sun-god to the open tomb, are essential to understanding the similetic movement of Dickinson's poetry - the reach for a comparable, though not identical, experience in the struggles and wrongs of Abraham, Jacob and Moses, and the life, death and resurrection of Christ. Linda Freedman situates the poet within the context of American typology, interprets her alongside contemporary and modern theology and makes important connections to Shakespeare and the British Romantics. Dickinson emerges as a deeply troubled thinker who needs to be understood within both religious and Romantic traditions.

Poetry written by the gifted recluse Emily Dickinson has remained fresh and enigmatic for longer than works by her male Transcendentalist counterparts. Here Mary Loeffelholz reads Dickinson's poetry and career in the double context of nineteenth-century literary tradition and twentieth-century feminist literary theory. "Mary Loeffelholz has written a book that actually performs what it promises. . . . It illuminates our understanding of Emily Dickinson with readings both elegant and useful, and as importantly suggests modified direction for feminist-psychoanalytic theory." -- Diana Hume George, author of Oedipus Anne: The Poetry of Anne Sexton

When Jesus offers his body as a promise to his disciples, he initiates a liturgical framework that is driven by irony and betrayal. Through these deconstructive elements, however, the promise invites the disciples into an intimate space where they anticipate the fulfilment of what is to come. The Last Supper, symbol of unfinished life and sacrifice, becomes the common thread between John Donne and Emily Dickinson, whose poetics acquire liturgical - and therefore eschatological - features, and body and text become the same. By tracing the displacing and yet co-ordinating theme of the body as a textual presence, Liturgical Liaisons opens into new readings of Donne and Dickinson in a way that enriches how these figures are understood as poets. The result is a risky and rewarding understanding of how these two gurus challenged accepted theological norms of their day.

"Focusing on Emily Dickinson's poem "Apparently with no surprise," Keane explores the poet's embattled relationship with the deity of her Calvinist tradition, reflecting on literature and religion, faith and skepticism, theology and science in light of continuing confrontations between Darwinism and design, science and literal conceptions of a divine Creator"--Provided by publisher.