This book, for the first time, examines in depth the link between modernism and postmodernism and demonstrates the extensive similarities, as well as the few crucial differences between the ideas and art of the Dadaists on the one hand, and those of contemporary postmodern thinkers and artists on the other.

The Ironic Temper and the Comic Imagination examines and illuminates the role which the ironic temper plays in the creation of complex literary comedy. The book focuses on ironic comedy, though not of the kind that is characterized by the surprises and shocks, the incongruities and reversals, of circumstantial irony. Circumstantial—or situational—irony cannot stand alone; it serves, for example, the aggressive functions of satire, or the irrational impulses of farce, or the benevolent, whimsical, or pain-defeating energies of humor.

Irony and theatre share intimate kinships, not only regarding dramatic conflict, dialectic or wittiness, but also scenic structure and the verbal or situational ironies that typically mark theatrical speech and action. Yet irony today, in aesthetic, literary and philosophical contexts especially, is often regarded with skepticism - as ungraspable, or elusive to the point of confounding. Countering this tendency, William Storm advocates a wide-angle view of this master trope, exploring the ironic in major works by playwrights including Chekhov, Pirandello and Brecht, and in notable relation to well-known representative characters in drama from Ibsen's Halvard Solness to Stoppard's Septimus Hodge and Wasserstein's Heidi Holland. To the degree that irony is existential, its presence in the theatre relates directly to the circumstances and the expressiveness of the characters on stage. This study investigates how these key figures enact, embody, represent and personify the ironic in myriad situations in the modern and contemporary theatre.

What becomes of theology when we think of it aesthetically? What becomes of aesthetics when we think of it theologically? These are the guiding questions that inform both the method and the conclusions of this volume's exploration into the literary world of Herman Melville's "characteristic theology." Far from a specialist work that simply seeks to flesh out the religious disposition and myriad influences of one particular literary giant, Johnson's focus in this volume is instead the identification of a philosophically robust aesthetic conception of theology at its most politically and contemporarily relevant. By way of the Masquerade it sets in motion and in which it fully participates, from its beginning to its very end, this book uses Melville's fiction as vehicle for a radical aesthetic engagement with the theological bases of subjectivity and sovereignty. Through this exploration Johnson conceives the creatively duplicitous character of a materialistic theology whose aim is nothing less than the fashioning of a new heaven and a new earth.

The contributors not only study state breakdown but compare the consequences of post-communism with those of post-colonialism.

Judith H. Anderson conceives the intertext as a relation between or among texts that encompasses both Kristevan intertextuality and traditional relationships of influence, imitation, allusion, and citation. Like the Internet, the intertext is a state, or place, of potential expressed in ways ranging from deliberate emulation to linguistic free play. Relatedly, the intertext is also a convenient fiction that enables examination of individual agency and sociocultural determinism. Anderson’s intertext is allegorical because Spenser’s Faerie Queene is pivotal to her study and because allegory, understood as continued or moving metaphor, encapsulates, even as it magnifies, the process of signification. Her title signals the variousness of an intertext extending from Chaucer through Shakespeare to Milton and the breadth of allegory itself. Literary allegory, in Anderson’s view, is at once a mimetic form and a psychic one—a process thinking that combines mind with matter, emblem with narrative, abstraction with history. Anderson’s first section focuses on relations between Chaucer’s Canterbury Tales and Spenser’s The Faerie Queene, including the role of the narrator, the nature of the textual source, the dynamics of influence, and the bearing of allegorical narrative on lyric vision. The second centers on agency and cultural influence in a variety of Spenserian and medieval texts. Allegorical form, a recurrent concern throughout, becomes the pressing issue of section three. This section treats plays and poems of Shakespeare and Milton and includes two intertextually relevant essays on Spenser. How Paradise Lost or Shakespeare’s plays participate in allegorical form is controversial. Spenser’s experiments with allegory revise its form, and this intervention is largely what Shakespeare and Milton find in his poetry and develop. Anderson’s book, the result of decades of teaching and writing about allegory, especially Spenserian allegory, will reorient thinking about fundamental critical issues and the landmark texts in which they play themselves out.