What if our strongest urges could be divested of their power to compel yet retain their power to fascinate us? What if our most basic appetites could be translated from the realm of bodily necessity to the sphere of artistic freedom? Jeff Nunokawa traces the variety of social pressures that inspired Oscar Wilde's lifelong effort to concoct forms of desire that thrill without menacing us, as well as the alchemies by which he sought to do so. Assigning Wilde a place of honor in a heady company of thinkers drawn from the ranks of philosophy, sociology, economics, psychoanalysis, and contemporary queer theory--Kant, Marx, Simmel, Weber, Freud, Hannah Arendt, Albert O. Hirschman, Erving Goffman, Judith Butler, Eve Sedgwick, and, of course, Michel Foucault--this is the first book to recognize Wilde not only as a blatant symptom of a familiar understanding of modern sexuality, but also as a grand theorist of the subject in his own right. The result is a wholly original portrait of the artist as a social critic who, in the midst of his humor, labored to illuminate and amend the book of love.

Presents a new genealogy and synoptic overview of modern Irish fiction.

Taking its cue from Baudelaire’s important essay "The Painter of Modern Life," in which Baudelaire imagines the modern artist as a "man of the world," this collection of essays presents Oscar Wilde as a "man of the world" who eschewed provincial concerns, cultural conventions, and narrow national interests in favor of the wider world and other worlds—both real and imaginary, geographical and historical, physical and intellectual—which provided alternative sites for exploration and experience, often including alternative gender expression or sexual alterity. Wilde had an unlimited curiosity and a cosmopolitan spirit of inquiry that traveled widely across borders, ranging freely over space and time. He entered easily and wholly into other countries, other cultures, other national literatures, other periods, other mythologies, other religions, other disciplines, and other modes of representation, and was able to fully inhabit and navigate them, quickly apprehending the conventions by which they operate. The fourteen essays in this volume offer fresh critical-theoretical and historical perspectives not just on key connections and aspects of Wilde’s oeuvre itself, but on the development of Wilde’s remarkable worldliness in dialogue with many other worlds: contemporary developments in art, science and culture, as well as with other national literatures and cultures. Perhaps as a direct result of this cosmopolitan spirit, Wilde and Wilde’s works have been taken up across the globe, as the essays on Wilde’s reception in India, Japan and Hollywood illustrate. Many of the essays gathered here are based on groundbreaking archival research, including some never-seen-before illustrations. Together, they have the potential to open up important new comparative, transnational, and historical perspectives on Wilde that can shape and sharpen our future understanding of his work and impact.

The most significant resource for any researcher wishing to understand the finer details of Oscar Wilde’s remarkable career, the “Oscar Wilde and His Circle” archive at the University of California, Los Angeles houses the world’s largest collection of materials relating to the life and work of the gifted Irish writer. Wilde Discoveries brings together thirteen studies based on research done in this archive that span the course of Wilde’s work and shed light on previously neglected aspects of Wilde’s lively and varied professional and personal life. This volume offers fresh approaches to well-known works such as The Picture of Dorian Gray while paying serious attention to his lesser known writings and activities, including his earliest attempts at emulating the English Romantics, his editing of Woman’s World, and his fascination with anarchism. A detailed introduction by the volume editor ties the essays together and illustrates the distinctive evolution of research on this great writer’s extraordinary career.

Although much has been written on autobiography, the same cannot be said of autothanatography, the writing of one's death. This study starts from the deconstructive premise that autobiography is aporetic, not or not only a matter of a subject strategizing with language to produce an exemplary identity but a matter also of its responding to an exorbitant call to write its death. The I-dominated representations of particular others and of the privileged other to whom a work is addressed, must therefore be set against an alterity plaguing the I from within or shadowing it from without. This alterity makes itself known in writing as the potential of the text to carry messages that remain secret to the confessing subject. Anticipation of the potential for the confessional text to say what Augustine calls "the secret I do not know," the secret of death, engages the autothanatographical subject in a dynamic, inventive, and open-ended process of identification. The subject presented in these texts is not one that has already evolved an interior life that it seeks to reveal to others, but one that speaks to us as still in process. Through its exorbitant response, it gives intimations of an interiority and an ethical existence to come. Baudelaire emerges as a central figure for this understanding of autobiography as autothanatography through his critique of the narcissism of a certain Rousseau, his translation of De Quincey's confessions, with their vertiginously ungrounded subject-in-construction, his artistic practice of self-conscious, thorough-going doubleness, and his service to Wilde as model for an aporetic secrecy. The author discusses the interruption of narrative that must be central to the writing of one's death and addresses the I's dealings with the aporias of such structuring principles as secrecy, Levinasian hospitality, or interiorization as translation. The book makes a strong intervention in the debate over one of the most-read genres of our time.

The first collection of criticism devoted to the problem of reading in Victorian literature

Because Victorian authors rarely discuss conversion experiences separately from the modes in which they are narrated, Emily Walker Heady argues that the conversion narrative became, in effect, a form of literary criticism. Literary conventions, in turn, served the reciprocal function as a means of discussing the nature of what Heady calls the 'heart-change.' Heady reads canonical authors such as John Henry Newman, Charles Dickens, Charlotte Brontë, George Eliot, and Oscar Wilde through a dual lens of literary history and post-liberal theology. As Heady shows, these authors question the ability of realism to contain the emotionally freighted and often jarring plot lines that characterize conversion. In so doing, they explore the limits of narrative form while also shedding light on the ways in which conversion narratives address and often disrupt the reading communities in which they occur.