In the Romantic period's economics of 'fiat' money the legacy of romanticism involves absolutist gestures of verbal fiat. Focused on William Wordsworth, but in constant range of his poet-successors and modern critics, Romantic Fiat presents an argument for a double romantic signature of 'let there be' and 'let be.'

Whilst religion and the secular have been continually debated contexts for literature of the Romantic era, the dominant scholarly focus has been on doctrines and denominations. In analysing the motif of devotion, Romantic Prayer shifts attention to the quintessential articulation of religion as lived experience, as practice, and as a performative rather than descriptive phenomenon. In an era when the tenability and rationality of prayer was much contested, poetry--a form with its own interlinked history with prayer--was a unique place to register what prayer meant in modernity. This study illustrates how the discourse of prayer continually intervened in the way that poetic practices evolved and responded to the religious and secular questions of the eighteenth and nineteenth-century moment. After laying out the details of prayer's historical position in the Romantic era across a spread of religious traditions, Romantic Prayer turns to a range of writers, from the identifiably religious to the staunchly sceptical. William Cowper and Anna Letitia Barbauld are shown to use poetry to reflect and reinvent the ideals of prayer inherited from their own denominational histories. Samuel Taylor Coleridge's work is analysed as part of a long engagement with the rationality of prayer, culminating in an explicit 'philosophy' of prayer; William Wordsworth--by contrast--keeps prayer at an aesthetic distance, continually alluding to prayerful language but rarely committing to devotional voice itself. John Keats, Percy Bysshe Shelley, and Lord Byron are treated in the context of departing from Christianity, under the influence of Enlightenment, materialist, and atheist critiques--what happens to prayer in poetry when prayer as a language traditionally conceived is becoming impossible to maintain?

Certain moments in British Romantic poetry and art depict a state from which the attributes of existence – time and space, subject and object, language and visuality – have fallen away, leaving a domain prior to the world and to thought, the condition of mere existence. As Blank Splendour demonstrates, poems by Wordsworth, Coleridge, Keats, and Clare as well as paintings by Turner evoke a condition that transpires in a time without time, a life without life. David Collings argues that these works invite us to move beyond the subtle remnants of ontology that linger in current versions of posthuman thought, such as affect theory and speculative realism, by opening up a domain of affect without affect, a world without objects. Anticipating the philosophers Emmanuel Levinas and Maurice Blanchot, these works bring into view the mode of a deconstruction that emerged before the linguistic turn, one that meditates on the blank condition underlying modernity. Ultimately, Blank Splendour reveals how these works speak to our own moment, when thought, forced to contemplate its own extinction, enters a new form of mere existence.

Constellations of a Contemporary Romanticism takes its title and point of departure from Walter Benjamin’s concept of the historical constellation, which puts both “contemporary” and “romanticism” in play as period designations and critical paradigms. Featuring fascinating and diverse contributions by an international roster of distinguished scholars working in and out of romanticism—from deconstruction to new historicism, from queer theory to postcolonial studies, from visual culture to biopolitics—this volume makes good on a central tenet of Benjamin’s conception of history: These critics “grasp the constellation” into which our “own era has formed with a definite earlier one.” Each of these essays approaches romanticism as a decisive and unexpired thought experiment that makes demands on and poses questions for our own time: What is the unlived of a contemporary romanticism? What has romanticism’s singular untimeliness bequeathed to futurity? What is romanticism’s contemporary “redemption value” for painting and politics, philosophy and film?

The collected essays of Aphoristic Modernity: 1880 to the Present showcase aphoristic and epigrammatic writing as both a reflection of, and influence upon, the fragmented culture of modernity from the late nineteenth- to the twenty-first century.

Revealing Bodies turns to the eighteenth century to ask a question with continuing relevance: what kinds of knowledge condition our understanding of our own bodies? Focusing on the tension between particularity and generality that inheres in intellectual discourse about the body, Revealing Bodies explores the disconnection between the body understood as a general form available to knowledge and the body experienced as particularly one's own. Erin Goss locates this division in contemporary bodily exhibits, such as Gunther von Hagens' Body Worlds, and in eighteenth-century anatomical discourse. Her readings of the corporeal aesthetics of Edmund Burke's Philosophical Enquiry, William Blake's cosmological depiction of the body's origin in such works as The First] Book of Urizen, and Mary Tighe's reflection on the relation between love and the soul in Psyche; or, The Legend of Love demonstrate that the idea of the body that grounds knowledge in an understanding of anatomy emerges not as fact but as fiction. Ultimately, Revealing Bodies describes how thinkers in the eighteenth and nineteenth centuries and bodily exhibitions in the twentieth and twenty-first call upon allegorized figurations of the body to conceal the absence of any other available means to understand that which is uniquely our own: our existence as bodies in the world.