The Tragic Couple

The Society of Jesus (Jesuits) has become a leader in the dialogue between Jews and Catholics as was manifested in the role that the Jesuit Cardinal Augustin Bea played in the adoption by the Second Vatican Council of Nostra Aetate, the charter for that new relationship. Still the encounters between Jesuits and Jews were often characterized by animosity and this historical record made them a tragic couple, related but estranged. This volume is the first examination of the complex interactions between Jesuits and Jews from the early modern period in Europe and Asia through the twentieth century where special attention is focused on the historical context of the Holocaust.

Paradox informs the narrative sequence, images, and rhetorical tactics contrived by skilled dramatists and novelists. Their literary languages depict not only a war between rivals but also simultaneous affirmation and negation voiced by a tragic individual. They reveal the treason, flux, and duplicity brought into play by an unrelenting drive for respect. Their patterns of speech, action, and image project a convergence of polarities, the convergence of integrity and radical change, of constancy and infidelity. A fanatical drive to fulfill a traditional code of masculine conduct produces the ironic consequence of de-forming that code—the tragic paradox. Tragic literature exploits irony. In Athenian and Shakespearean tragedy, self-righteous male or female aristocrats instigate their own disgrace, shame, and guilt, an un-expected diminishment. They are victimized by a magnificent obsession, a fantasy of un-alloyed authority or virtue, a dream of perfect self-sufficiency or trust. The authors of tragedy revised the concept of “nobility” to reflect the strange fact that grandeur elicits its own annulment. “Strengths by strengths do fail,” Shakespeare wrote in Coriolanus. The playwrights made this paradoxical predicament concrete with a narrative format that equates self-assertion with self-detraction, images that revolve between incredible reversals and provisional reinstatements, and speech that sounds impressively weighty but masks deception, disloyalty, cynicism, and insecurity. Three heroic philosophers, Plato, Hegel, and Nietzsche, contributed invaluable but contrasting accounts of these literary languages (Aristotle's Poetics will be discussed in connection with Plato's attitude toward poetry). Their divergent descriptions can be reconciled to show that invalidations as well as affirmations—the transmission of contraries—are essential for tragic composition. An equivocal rhetoric, a mutable imagery, and an ironic progression convey the tortuous pursuit of personal preeminence or (in later tragic works by Kafka and Strindberg) family solidarity and communal safety. I am trying to integrate the disparate arguments offered by several notable theorists with technical procedures fashioned by the Athenian dramatists and recast by Shakespeare and other writers, procedures that articulate the tragic paradox.

This is the first study considering the reception of Greek tragedy and the transformation of the tragic idea in Hellenistic poetry. The focus is on third-century Alexandria, where the Ptolemies fostered tragedy as a theatrical form for public entertainment and as an official genre cultivated by the Pleiad, whereas the scholars of the Museum were commissioned to edit and comment on the classical tragic texts. More importantly, the notion of the tragic was adapted to the literary trends of the era. Released from the strict rules established by Aristotle about what makes a good tragedy, the major poets of the Alexandrian avant-garde struggled to transform the tragic idea and integrate it into non-dramatic genres. Tragic Failures traces the incorporation of the tragic idea in the poetry of Callimachus and Theocritus, in Apollonius’ epic Argonautica, in the iambic Alexandra, in late Hellenistic poetry and in Parthenius’ Erotika Pathemata. It offers a fascinating insight into the new conception of the tragic dilemmas in the context of Alexandrian aesthetics.

The Literary Agenda is a series of short polemical monographs about the importance of literature and of reading in the wider world and about the state of literary education inside schools and universities. The category of "the literary" has always been contentious. What is clear, however, is how increasingly it is dismissed or is unrecognized as a way of thinking or an arena for thought. It is sceptically challenged from within, for example, by the sometimes rival claims of cultural history, contextualized explanation, or media studies. It is shaken from without by even greater pressures: by economic exigency and the severe social attitudes that can follow from it; by technological change that may leave the traditional forms of serious human communication looking merely antiquated. For just these reasons this is the right time for renewal, to start reinvigorated work into the meaning and value of literary reading. This short but thought-provoking volume asks the question, "What is it that tragedy makes us know?" The focus is on tragedy as a mode of representing the experience of radical suffering, pain, or loss, a mode of narrative through which we come to know certain things about ourselves and our world--about its fragility and ours. Through a mixture of historical discussion and close reading of a number of dramatic texts--from Sophocles to Sarah Kane--the book addresses a wide range of debates: how tragedy is defined, whether there is such a thing as "absolute tragedy," various modern attempts to rework the classical heritage and the relation of comedy to tragedy. There is also a fresh discussion of whether religious--particularly Christian--discourse is inimical to the tragic and of the necessary tension between tragic narrative and certain kinds of political as well as religious rhetoric. Rowan Williams argues that tragic drama both articulates failure and frailty and, in affirming the possibility of narrating the story of traumatic loss, refuses to settle for passivity, resignation, or despair. In this sense, it still shows the trace of its ritual and religious roots. And in challenging two-dimensional models of society, power, humanity and human knowing, it remains an intrinsic part of any fully humanist culture.

"The Atomic City Girls is a fascinating and compelling novel about a little-known piece of WWII history."—Maggie Leffler, international bestselling author of The Secrets of Flight In the bestselling tradition of Hidden Figures and The Wives of Los Alamos, comes this riveting novel of the everyday people who worked on the Manhattan Project during World War II. In November 1944, eighteen-year-old June Walker boards an unmarked bus, destined for a city that doesn’t officially exist. Oak Ridge, Tennessee has sprung up in a matter of months—a town of trailers and segregated houses, 24-hour cafeterias, and constant security checks. There, June joins hundreds of other young girls operating massive machines whose purpose is never explained. They know they are helping to win the war, but must ask no questions and reveal nothing to outsiders. The girls spend their evenings socializing and flirting with soldiers, scientists, and workmen at dances and movies, bowling alleys and canteens. June longs to know more about their top-secret assignment and begins an affair with Sam Cantor, the young Jewish physicist from New York who oversees the lab where she works and understands the end goal only too well, while her beautiful roommate Cici is on her own mission: to find a wealthy husband and escape her sharecropper roots. Across town, African-American construction worker Joe Brewer knows nothing of the government’s plans, only that his new job pays enough to make it worth leaving his family behind, at least for now. But a breach in security will intertwine his fate with June’s search for answers. When the bombing of Hiroshima brings the truth about Oak Ridge into devastating focus, June must confront her ideals about loyalty, patriotism, and war itself.

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"The Tragedy of Heterosexuality is an exploration of the so-called 'straight culture.'"--

Following in his Italian father's gangster footsteps, the bi-racial Cicero Day has little problem rising to the top of the Kansas City underworld. He and his comrades deal with their enemies with all manner of weaponry: guns, knives, poison, trained beasts and even HIV. Yet, Cicero is haunted by recurring nightmares, and bothered with his mother's steadfast belief in God. Cicero, who is an atheist, feels there's no place for myths in a man's life who is trying to ascend to power. While he is the master of his domain and even viewed as a hero to some, there is an unseen kink in his seemingly impregnable armor.