This book addresses an under-researched area of modernist studies, reconsidering modernist attitudes towards feeling in the light of the humanities' turn to affect.

This book addresses an under-researched area of modernist studies, reconsidering modernist attitudes towards feeling in the light of the humanities' turn to affect.

Can other people notice our affects more easily than we do? In Spaces of Feeling, Marta Figlerowicz examines modernist novels and poems that treat this possibility as electrifying, but also deeply disturbing. Their characters and lyric speakers are undone, Figlerowicz posits, by the realization that they depend on others to solve their inward affective conundrums—and that, to these other people, their feelings often do not seem mysterious at all. Spaces of Feeling features close readings of works by Virginia Woolf, James Baldwin, John Ashbery, Ralph Ellison, Marcel Proust, F. Scott Fitzgerald, Sylvia Plath, and Wallace Stevens. Figlerowicz points out that these poets and novelists often place their protagonists in domestic spaces—such as bedrooms, living rooms, and basements—in which their cognitive dependence on other characters inhabiting these spaces becomes clear. Figlerowicz highlights the diversity of aesthetic and sociopolitical contexts in which these affective dependencies become central to these authors' representations of selfhood. By setting these novels and poems in conversation with the work of contemporary theorists, she illuminates pressing and unanswered questions about subjectivity.

Affective Materialities reexamines modernist theorizations of the body and opens up the artistic, political, and ethical possibilities at the intersection of affect theory and ecocriticism, two recent directions in literary studies not typically brought into conversation. Modernist creativity, the volume proposes, may return to us notions of the feeling, material body that contemporary scholarship has lost touch with, bodies that suggest alternative relations to others and to the world. Contributors argue that modernist writers frequently bridge the dichotomy between body and world by portraying bodies that merge with or are re-created by their surroundings into an amalgam of self and place. Chapters focus on this treatment of the body through works by canonical modernists including William Carlos Williams, Virginia Woolf, and E. M. Forster alongside lesser-studied writers Janet Frame, Herbert Read, and Nella Larsen. Showing the ways the body in literature can be a lens for understanding the fluidities of race, gender, and sexuality, as well as species and subjectivity, this volume maps the connections among modernist aesthetics, histories of the twentieth-century body, and the concerns of modernism that can also speak to urgent concerns of today.

Modernism à la Mode argues that fashion describes why and how literary modernism matters in its own historical moment and ours. Bringing together texts, textiles, and theories of dress, Elizabeth Sheehan shows that writers, including Virginia Woolf, D.H. Lawrence, W.E.B. Du Bois, Nella Larsen, and F. Scott Fitzgerald, turned to fashion to understand what their own stylized works could do in the context of global capital, systemic violence, and social transformation. Modernists engage with fashion as a mood, a set of material objects, and a target of critique, and, in doing so, anticipate and address contemporary debates centered on the uses of literature and literary criticism amidst the supposed crisis in the humanities. A modernist affect with a purpose, no less. By engaging modernism à la mode—that is, contingently, contextually, and in light of contemporary concerns—this book offers an alternative to the often-untenable distinctions between strong or weak, suspicious or reparative, and politically activist or quietist approaches to literature, which frame current debates about literary methodology. As fashion helps us to describe what modernist texts do, it enables us to do more with modernism as a form of inquiry, perception, and critique. Fashion and modernism are interwoven forms of inquiry, perception, and critique, writes Sheehan. It is fashion that puts the work of early twentieth-century writers in conversation with twenty-first century theories of emotion, materiality, animality, beauty, and history.

The surprising claim of this book is that dwelling on loss is not necessarily depressing. Instead, embracing melancholy can be a road back to contact with others and can lead people to productively remap their relationship to the world around them. Flatley demonstrates that a seemingly disparate set of modernist writers and thinkers showed how aesthetic activity can give us the means to comprehend and change our relation to loss.

In The Senses of Modernism, Sara Danius develops a radically new theoretical and historical understanding of high modernism. The author closely analyzes Thomas Mann's The Magic Mountain, Marcel Proust's Remembrance of Things Past, and James Joyce's Ulysses as narratives of the sweeping changes that affected high and low culture in the age of technological reproduction. In her discussion of the years from 1880 to 1930, Danius proposes that the high-modernist aesthetic is inseparable from a technologically mediated crisis of the senses. She reveals the ways in which categories of perceiving and knowing are realigned when technological devices are capable of reproducing sense data. Sparked by innovations such as chronophotography, phonography, radiography, cinematography, and technologies of speed, this sudden shift in perceptual abilities had an effect on all arts of the time.Danius explores how perception, notably sight and hearing, is staged in the three most significant modern novels in German, French, and British literature. The Senses of Modernism connects technological change and formal innovation to transform the study of modernist aesthetics. Danius questions the longstanding acceptance of a binary relationship between high and low culture and describes the complicated relationship between modernism and technology, challenging the conceptual divide between a technological culture and a more properly aesthetic one.