The Classical Legacy Of Gilbert Highet

Gilbert Highet (1906-1978) was one of Columbia University's greatest teachers and in his day the most celebrated classical scholar in America. One may regard his life and career as both extraordinary and controversial. Now, over forty years after his death, a fresh retrospect seems appropriate, as a way of presenting new information about him and evaluating his enduring classical legacy for the twenty-first century reader. This fully documented biographical appreciation of Highet's life and work, capped by fully updated bibliographies of publications by him and about him, offers a long-overdue "official life" of this unique and towering figure.

Gilbert Highet, Anthon Professor of Latin at Columbia University, was one of the twentieth century's most erudite and distinguished classicists. This book contains virtually all Professor Highet's unpublished classical lectures, which have been arranged in three groups - Greek Literature, Latin Literature, and the Classical Tradition. One finds in these lectures a celebration of classical literature, conveyed through a humane form of scholarship, with emphasis on those aspects of great writing that make the classical authors worth reading - all of which earned for Gilbert Highet an enduring place in the history of his profession.

Originally published in 1949, Gilbert Highet's seminal The Classical Tradition is a herculean feat of comparative literature and a landmark publication in the history of classical reception. As Highet states in the opening lines of his Preface, this book outlines "the chief ways in which Greek and Latin influence has moulded the literatures of western Europe and America". With that simple statement, Highet takes his reader on a sweeping exploration of the history of western literature. To summarize what he covers is a near-impossible task. Discussions of Ovid and French literature of the Middle Ages and Chaucer's engagement with Virgil and Cicero lead, swiftly, into arguments of Christian versus "pagan" works in the Renaissance, Baroque imitations of Seneca, and the (re)birth of satire. Building momentum through Byron, Tennyson, and the rise of "art of art's sake", Highet, at last, arrives at his conclusion: the birth and establishment of modernism. Though his humanist style may appear out-of-date in today's postmodernist world, there is a value to ensuring this influential work reaches a new generation, and Highet's light touch and persuasive, engaging voice guarantee the book's usefulness for a contemporary audience. Indeed, the book is free of the jargon-filled style of literary criticism that plagues much of current scholarship. Accompanied by a new foreword by renown critic Harold Bloom, this reissue will enable new readers to appreciate the enormous legacy of classical literature in the canonical works of medieval, Renaissance, and modern Europe and America.

A reissue in paperback of a title first published in 1949.

Literary satire assumes three main forms: monologue, parody, and narrative (some fictional, some dramatic). This book by Gilbert Highet is a study of these forms, their meaning, their variation, their powers. Its scope is the range of satirical literature—from ancient Greece to modern America, from Aristophanes to Ionesco, from the parodists of Homer to the parodists of Eisenhower. It shows how satire originated in Greece and Rome, what its initial purposes and methods were, and how it revived in the Renaissance, to continue into our own era. Contents: Preface. I. Introduction. II. Diatribe. III. Parody. IV. The Distorting Mirror. V. Conclusion. Notes. Brief Bibliography. Index. Originally published in 1962. 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.

In recent years, there has been no issue that has convulsed academia and its role in society more stridently than the personal politics of its institutions: who has access to education? How does who you are change what you study and how you engage with it? How does scholarship reflect the politics of society – how should it? These new essays from one of the best-known scholars of ancient Greece offer a refreshing and provocative contribution to these discussions. What Is a Jewish Classicist? analyses how the personal voice of a scholar plays a role in scholarship, how religion and cultural identity are acted out within an academic discipline, and how translation, the heart of any engagement with the literature of antiquity, is a transformational practice. Topical, engaging, revelatory, this book opens a sharp and personal perspective on how and why the study of antiquity has become such a battlefield in contemporary culture. The first essay looks at how academics can and should talk about themselves, and how such positionality affects a scholar's work – can anyone can tell his or her own story with enough self-consciousness, sophistication and care? The second essay, which gives the book its title, takes a more socio-anthropological approach to the discipline, and asks how its patterns of inclusion and exclusion, its strategies of identification and recognition, have contributed to the shape of the discipline of classics. This initial enquiry opens into a fascinating history of change – how Jews were excluded from the discipline for many years but gradually after the Second World war became more easily assimilated into it. This in turn raises difficult questions for the current focus on race and colour as the defining aspects of personal identification, and about how academia reflects or contributes to the broader politics of society. The third essay takes a different historical approach and looks at the infrastructure or technology of the discipline through one of its integral and time-honoured practices, namely, translation. It discusses how translation, far from being a mere technique, is a transformational activity that helps make each classicist what they are. Indeed, each generation needs its own translations as each era redefines its relation to antiquity.