Ideology And Desire In Renaissance Poetry

Each chapter explores the interrelationships of representation, identification, and desire, while the book as a whole gradually shifts in emphasis from new historicist concerns with representation and the social realm toward psychoanalytic themes of identification, desire, and inwardness.

Saunders explores the dialectic of desire, re-evaluating both Donne's poetry and the complex responses it has inspired. This study takes into account recent developments in the fields of historicism, feminism, queer theory, and postmodern psychoanalysis, while offering dazzling close readings of many of Donne's most famous poems.

Love and sex are preeminent subjects of Renaissance literature; however, attitudes toward these topics were hardly uniform. The discourses of desire from this period embrace works as dissimilar as sonnets on frustrated love and libertine invitations to lust. Writers both idealized and demystified sex, alternately equating it with religious transcendence or exposing it as a mere bodily itch. The fifteen essays in this volume clarify the sexual beliefs and prohibitions of the Renaissance period and examine the manifestations of those ideas in literature. Renaissance Discourses of Desire confronts important questions about the relationship of sexuality and textuality in the period using a variety of critical methods and ideological presuppositions. Some of the essays focus on the intertwining of political and sexual discourse, the difference between men and women as desiring subjects, and the erotics of criticism. The representation of homoerotics and homosexuality is discussed as is the impact of economic and social ideologies on love poetry and sexual expression. Among the texts explored are works by Shakespeare, Spenser, Donne, Carew, Herrick, Suckling, Burton, Katherine Philips, Aphra Behn, and Milton. With their varied approaches, these essays illustrate the richness of the topic and its susceptibility to a number of critical techniques. Illuminating important authors and significant texts, the essays collected here contribute to a fuller understanding of the complexities and range of seventeenth-century discourses of desire, while also helping to chart the outlines of the period's sexual ideologies and anxieties.

John Donne is best known as a poet of live, brilliantly able to recreate a man's experience of emotions and realities. But he is also a poet of the spiritual journey. His religious poems speak of shame, fear and self-concious complexity and doubt, but his sermons can soar into a word-music seldom equalled, or can condense theology into epigrams as witty as those which date from his youthful lusts. He fascinates because he is a man battered by sex - and by God. David Edwards has written an extremely readable book which ranges over all Donne's poetry and prose, and relates the literature to what is known or probable about his life. He takes twentieth-century research and criticism into careful account but aims to provide more than a detailed examination of a limited part of the subject. He is not sentimental about Donne's faults and limitations, and he does not try to sound superior to either the poet or the preacher. His aim is to achieve a portrait of a living man, a man who both suffered and gloried in his experience of flesh and spirit. David L. Edwards retired as Provost of Southwark Cathedral in 1994. He was formerly a fellow of All Souls College, Oxford, Editor of the SCM Press, Dean of King's College, Cambridge, and a Canon of Westminster Abbey and the Speaker's Chaplain in the House of Commons.

Offering a profound re-assessment of the conceptual, rhetorical, and cultural intersections among sexuality, race and religion in English Renaissance texts, this study argues that antisemitism is a by-product of tensions between received Classical conceptions of masculinity and Christianity's strident critique of that ideal. Utilizing works by Shakespeare, Milton, Marlowe and others, Biberman illustrates how modern antisemitism develops as a way to stigmatize hypermasculine behavior, thus facilitating the transformation of the culture's gender ideal from knight to businessman. Subsequently, the function of antisemitism changes, becoming instead the mark of effeminate behavior. Consequently, the central antisemitic image changes from Jew-Devil to Jew-Sissy. Biberman traces this shift's repercussions, both in renaissance culture and what followed it. He also contends that as a result of this linkage between Jewishness and the limits of masculine behavior, the image of the Jewish woman remains especially unstable. In concluding, Biberman argues that the Gothic resurrects the Jew-Devil (bequeathing it to the Nazis), and that the horror genre is often a rewriting of Renaissance discourse about Jews. In the course of making this larger argument, Biberman introduces a series of more limited claims that challenge the conventional wisdom within the field of literary studies. First, Biberman overturns the assumption that Jewishness and femininity are always associated in the cultural imagination of Western Europe. Second, Biberman provides the historical context needed to understand the emergence of the stereotype of the pathological Jewish woman. Third, Biberman revises the incorrect notion that divorce was not practiced in Renaissance England. Fourth, Biberman argues for the novel claim that serial monogamy in Western culture is a practice understood to possess a Jewish "taint." Fifth, Biberman contributes a major advance in scholarship devoted to T. S. Eliot, illustrating how Eliot's famous critical argument against Milton is an expression of his antisemitism, and a coherent compliment to the antisemitic touches in his poetry. Sixth, in his discussion of Gothic literature, Biberman introduces novel readings of Frankenstein and Dracula, persuasively arguing that Mary Shelley's monster bears the mark of the Jew according to modern antisemitic discourse; and that, in Stoker, both the vampire and the vampire-killer represent Jews executing a scenario of self-policing that was realized in the ghettos and the concentration camps. Biberman's final contribution in this study is to provide a definition for postmodern antisemitism and to apply it to various contemporary incidents, including September 11th and the Arab-Israeli conflict.

This book offers the first sustained assessment of the ways in which recent contemporary philosophy and cultural theory - including the work of Giorgio Agamben, Alain Badiou, Eric Santner, Slavoj Zizek, and Alenka Zupancic - can illuminate Early Modern literature and culture.

The book investigates the dispersed emergence of the new visual regime associated with nineteenth-century pre-cinematic spectacles in the literary imagination of the previous centuries. Its comparative angle ranges from the Medieval and Baroque period to the visual and stylistic experimentations of the Romantic age, in the prose of Anne Radcliffe, the experiments of Friedrich Schlegel, and in Wordsworth’s Prelude. The book examines the cultural traces of the transformation of perception and representation in art, architecture, literature, and print culture, providing an indispensable background to any discussion of nineteenth-century culture at large and its striving for a figurative model of realism. Understanding the origins of nineteenth-century mimesis through an unacknowledged genealogy of visual practices helps also to redefine novel theory and points to the centrality of the new definition of ‘historicism’ irradiating from Jena Romanticism for the structuring of modern cultural studies.