An exhaustive study of satire in the long eighteenth century. Outstanding Academic Title, Choice In The Practice of Satire in England, 1658–1770, Ashley Marshall explores how satire was conceived and understood by writers and readers of the period. Her account is based on a reading of some 3,000 works, ranging from one-page squibs to novels. The objective is not to recuperate particular minor works but to recover the satiric milieu—to resituate the masterpieces amid the hundreds of other works alongside which they were originally written and read. The long eighteenth century is generally hailed as the great age of satire, and as such, it has received much critical attention. However, scholars have focused almost exclusively on a small number of canonical works, such as Gulliver's Travels and The Dunciad, and have not looked for continuity over time. Marshall revises the standard account of eighteenth-century satire, revealing it to be messy, confused, and discontinuous, exhibiting radical and rapid changes over time. The true history of satire in its great age is not a history at all. Rather, it is a collection of episodic little histories.

Rather, it is a collection of episodic little histories.

This collection explores how film and television depict the complex and diverse milieu of the eighteenth century as a literary, historical, and cultural space. Topics range from adaptations of Austen’s Sense and Sensibility and Defoe's Robinson Crusoe (The Martian) to historical fiction on the subjects of slavery (Belle), piracy (Crossbones and Black Sails), monarchy (The Madness of King George and The Libertine), print culture (Blackadder and National Treasure), and the role of women (Marie Antoinette, The Duchess, and Outlander). This interdisciplinary collection draws from film theory and literary theory to discuss how film and television allows for critical re-visioning as well as revising of the cultural concepts in literary and extra-literary writing about the historical period.

How do young scholars from the Arab world interact with English literature? Is literature relevant to their life? Can it help shape their reality? Is this affiliation new, or is there a pattern? This book poses some answers to these questions and more; it is ideal for university students and young intellectuals who seek further insight into world literature and literary theory. As this book shows, strong and courageous voices from the past, voices that transcend time and space, like Swift’s, must remain alive in the departments of English and world literature in this wasteland of globalization - a world dominated by cold science, materialism, and conflict. There is need for Swift to haunt us, for his ghost to wake us to the truth. Anarchist, anti-colonialist, nay-sayer, champion of the oppressed and conscious of the plight of women, Swift is the ultimate “therapeutic ironist”; what more can a pen do?

How eighteenth-century literature depended on misinterpretation—and how this still shapes the way we read Reading It Wrong is a new history of eighteenth-century English literature that explores what has been everywhere evident but rarely talked about: the misunderstanding, muddle and confusion of readers of the past when they first met the uniquely elusive writings of the period. Abigail Williams uses the marginal marks and jottings of these readers to show that flawed interpretation has its own history—and its own important role to play—in understanding how, why and what we read. Focussing on the first half of the eighteenth century, the golden age of satire, Reading It Wrong tells how a combination of changing readerships and fantastically tricky literature created the perfect grounds for puzzlement and partial comprehension. Through the lens of a history of imperfect reading, we see that many of the period’s major works—by writers including Daniel Defoe, Eliza Haywood, Mary Wortley Montagu, Alexander Pope and Jonathan Swift—both generated and depended upon widespread misreading. Being foxed by a satire, coded fiction or allegory was, like Wordle or the cryptic crossword, a form of entertainment, and perhaps a group sport. Rather than worrying that we don’t have all the answers, we should instead recognize the cultural importance of not knowing.