The Self and It makes a fresh and bold intervention in histories and theories of the rise of the novel by arguing that the material objects proliferating in eighteenth-century England's consumer markets worked in conjunction with the novel as vital tools for fashioning the modern self.

Modernist Objects: Literature, Art, Culture is a unique mix of cultural studies, literature, and visual arts applied to the discrete materiality of modernist objects. Contributors explore the many tensions surrounding the modernist relationship to objects, things, products and artefacts through the prism of poetry, prose, visual arts, culture and crafts.

Centered around the figures of Hu Feng, a leftist literary theorist who promoted "subjectivism," and his disciple Lu Ling, known for his psychological fiction, this study explores theoretical and fictional responses to the problematic of self at the heart of the experience of modernity in 20th-century China.

Why do humans get angry with objects? Why is it that a malfunctioning computer, a broken tool, or a fallen glass causes an outbreak of fury? How is it possible to speak of an inanimate object's recalcitrance, obstinacy, or even malice? When things assume a will of their own and seem to act out against human desires and wishes rather than disappear into automatic, unconscious functionality, the breakdown is experienced not as something neutral but affectively--as rage or as outbursts of laughter. Such emotions are always psychosocial: public, rhetorically performed, and therefore irreducible to a "private" feeling. By investigating the minutest details of life among dysfunctional household items through the discourses of philosophy and science, as well as in literary works by Laurence Sterne, Jean Paul, Friedrich Theodor Vischer, and Heimito von Doderer, Kreienbrock reconsiders the modern bourgeois poetics that render things the way we know and suffer them.

Arguing that contemporary celebrity authors like Zadie Smith, Ian McEwan, Martin Amis, Kazuo Ishiguro, Salman Rushdie, Eimear McBride and Anna Burns position their work and public personae within a received modernist canon to claim and monetize its cultural capital in the lucrative market for literary fiction, this book also shows how the corporate conditions of marketing and branding have redefined older models of literary influence and innovation. It contributes to a growing body of criticism focused on contemporary literature as a field in which the formal and stylistic experimentation that came to define a canon of early 20th-century modernism has been renewed, contested, and revised. Other critics have celebrated these renewals, variously arguing that contemporary literature picks up on modernism's unfinished aesthetic revolutions in ways that have expanded the imaginative possibilities for fiction and revived questions of literary autonomy in the wake of postmodern nihilism. While this is a compelling thesis, and one that rightly questions an artificial and problematic periodization that still lingers in academic criticism, those approaches generally fail to address the material conditions that structure literary production and the generation of cultural capital, whether in the historical development of modernism or its contemporary permutations. This book addresses this absence by proposing a materialist history of modernism's afterlives.

The first book-length study to explore the links between Christianity and modern Japanese literature, this book analyses the process of conversion of nine canonical authors, unveiling the influence that Christianity had on their self-construction, their oeuvre and, ultimately, the trajectory of modern Japanese literature. Building significantly on previous research, which has treated the intersections of Christianity with the Japanese literary world in only a cursory fashion, this book emphasizes the need to make a clear distinction between the different roles played by Catholicism and Protestantism. In particular, it argues that most Meiji and Taishō intellectuals were exposed to an exclusively Protestant and mainly Calvinist derivation of Christianity and so it is against this worldview that the connections between the two ought to be assessed. Examining the work of authors such as Kitamura Tōkoku, Akutagawa Ryūnosuke and Nagayo Yoshirō, this book also contextualises the spread of Christianity in Japan and challenges the notion that Christian thought was in conflict with mainstream literary schools. As such, this book explains how the dualities experienced by many modern writers were in fact the manifestation of manifold developments which placed Christianity at the center, rather than at the periphery, of their process of self-construction. The Dilemma of Faith in Modern Japanese Literature will be of great interest to students and scholars of Japanese modern literature, as well as those interested in Religious Studies and Japanese Studies more generally.