In this study, John Kekes develops the view that good lives depend on maintaining a balance between one's moral tradition and individuality. Our moral tradition provides the forms of good lives and the permissible ways of trying to achieve them. But to do so, the author argues, we must grow in self-knowledge and self-control to make our characters suitable for realizing our aspirations. In addressing general readers as well as scholars, Kekes makes these philosophical views concrete by drawing on a rich variety of literary sources, including, among others, the works of Sophocles, Henry James, Tolstoy, and Edith Wharton. The first half of the work concentrates on social morality, establishing the conditions all good lives must meet. The second discusses personal morality, the sphere of individuality. Its development enables us to discover what is important to us and how we can fit our personal aspirations into the forms of life our moral tradition provides. Kekes's argument derives its inspiration from Aristotle's objectivism, Hume's emphasis on custom and feeling, and Mill's concentration on individuals and their experiments in living. This book is a nontechnical yet closely reasoned attempt to provide a contemporary answer to the age-old question of how to live well.

Profiles of artists and performers from around the world form the basis of this innovative volume that explores the many ways individuals engage with, carry on, revive, and create tradition. Leading scholars in folklore studies consider how the field has addressed the connections between performer and tradition and examine theoretical issues involved in fieldwork and the analysis and dissemination of scholarship in the context of relationships with the performers. Honoring Henry Glassie and his remarkable contributions to the field of folklore, these vivid case studies exemplify the best of performer-centered ethnography.

A theoretical, historical, and critical inquiry, this book looks at the assumptions anthologies are predicated on, how they are put together, the treatment of the poems in them, and the effects their presentations have on their readers.

Jacopo Tintoretto (1518–94) is an ambiguous figure in the history of art. His radically unorthodox paintings are not readily classifiable, and although he was a Venetian by birth, his standing as a member of the Venetian school is constantly contested. But he was also a formidable maverick, abandoning the humanist narratives and sensuous color palette typical of the great Venetian master, Titian, in favor of a renewed concentration on core Christian subjects painted in a rough and abbreviated chiaroscuro style. This generously illustrated book offers an extensive analysis of Tintoretto’s greatest paintings, charting his life and work in the context of Venetian art and the culture of the Cinquecento. Tom Nichols shows that Tintoretto was an extraordinarily innovative artist who created a new manner of painting, which, for all of its originality and sophistication, was still able to appeal to the shared emotions of the widest possible audience. This compact, pocket edition features sixteen additional illustrations and a new afterword by the author, and it will continue to be one of the definitive treatments of this once grossly overlooked master.

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America has a love–hate relationship with individualism. In Reconstructing Individualism, James Albrecht argues that our conceptions of individualism have remained trapped within the assumptions of classic liberalism. He traces an alternative genealogy of individualist ethics in four major American thinkers—Ralph Waldo Emerson, William James, John Dewey, and Ralph Ellison. These writers’ shared commitments to pluralism (metaphysical and cultural), experimentalism, and a melioristic stance toward value and reform led them to describe the self as inherently relational. Accordingly, they articulate models of selfhood that are socially engaged and ethically responsible, and they argue that a reconceived—or, in Dewey’s term, “reconstructed”—individualism is not merely compatible with but necessary to democratic community. Conceiving selfhood and community as interrelated processes, they call for an ongoing reform of social conditions so as to educate and liberate individuality, and, conversely, they affirm the essential role individuality plays in vitalizing communal efforts at reform.