The forces of globalization have transformed literary studies in America, and not for the better. The detailed critical reading of artistic texts has been replaced by newly minted catchphrases describing widely divergent snippets and anecdotes--deemed mere documents--regardless of the critic's expertise in the appropriate languages and cultures. Visions of Global America and the Future of Critical Reading by Daniel T. O'Hara traces the origin of this global approach to Emerson. But it also demonstrates another, tragic tradition of vision from Henry James that counters the Emersonian global imagination with the hard realities of being human. Building on this tradition, on Lacan's insights into the Real, and on Badiou's original theory of truth, O'Hara points to how we can, and should, reground literary study in critical reading. In Emerson's classic essay "Experience" (1844), America appears in and as a symptom of the critic's self-making that sacrifices the power of love to this visionary project--a literary version of the American self-made man. O'Hara rescues critical reading using James's late work, especially The Golden Bowl (1904), and builds on this vision with examinations of texts by St. Paul, Emerson, Wallace Stevens, James Purdy, John Cheever, James Baldwin, John Ashbery, and others.

The forces of globalization have transformed literary studies in America, and not for the better. The detailed critical reading of artistic texts has been replaced by newly minted catchphrases describing widely divergent snippets and anecdotes-deemed mere documents-regardless of the critic's expertise in the appropriate languages and cultures. Visions of Global America and the Future of Critical Reading by Daniel T. O'Hara traces the origin of this global approach to Emerson. But it also demonstrates another, tragic tradition of vision from Henry James that counters the Emersonian global imagination with the hard realities of being human. Building on this tradition, on Lacan's insights into the Real, and on Badiou's original theory of truth, O'Hara points to how we can, and should, reground literary study in critical reading. In Emerson's classic essay "Experience" (1844), America appears in and as a symptom of the critic's self-making that sacrifices the power of love to this visionary project-a literary version of the American self-made man. O'Hara rescues critical reading using James's late work, especially The Golden Bowl (1904), and builds on this vision with examinations of texts by St. Paul, Emerson, Wallace Stevens, James Purdy, John Cheever, James Baldwin, John Ashbery, and others.

Includes an interview of F. Lentricchia by the editor, T. DePietro.

Understanding Barthes, Understanding Modernism is a general assessment of the modern literary and philosophical contributions of Roland Barthes. The first part of the volume focuses on work published prior to Barthes's death in 1980 covering the major periods of his development from Writing Degree Zero (1953) to Camera Lucida: Reflections on Photography (1980). The second part focuses both on the posthumously published material and the legacies of his work after his death in 1980. This later work has attracted attention, for example, in conjunction with notions of the neutral, gay writing, and critiques of everyday life. The third part is devoted to some of the critical vocabulary of Barthes in both the work he published during his lifetime, and that which was published posthumously.

Sublime Woolf was written in a burst of enthusiasm after the author, Daniel T. O'Hara was finally able to teach Virginia Woolf's modernist classics again. This book focuses on those uncanny visionary passages when in elaborating 'a moment of being,' as Woolf terms it, supplements creatively the imaginative resonance of the scene.

In Saying All That Can Be Said, Keith McMahon presents the first full analysis of the sexually explicit portrayals in the Ming novel Jin Ping Mei 金瓶梅 (The Plum in the Golden Vase). Countering common views of those portrayals as “just sex” or as “bad sex,” he shows that they are rich in thematic meaning and loaded with social and aesthetic purpose. McMahon places the novel in the historical context of Chinese sexual culture, from which Jin Ping Mei inherits the style of the elegant, metaphorical description of erotic pleasure, but which the anonymous author extends in an exploration of the explicit, the obscene, and the graphic. The novel uses explicit description to evaluate and comment on characters, situations, and sexual and psychic states of being. Echoing the novel’s way of taking sex as a vehicle for reading the world, McMahon celebrates the richness and exuberance of Jin Ping Mei’s language of sex, which refuses imprisonment within the boundaries of orthodox culture’s cleanly authoritative style, and which continues to inspire admiration from readers around the world. Saying All That Can Be Said will change the way we think about sexual culture in premodern China.

The story of the American West is that of a journey. It is the story of a movement, of a geographical and human transition, of the delineation of a route that would soon become a rooted myth. The story of the American West has similarly journeyed across boundaries, in a two-way movement, sometimes feeding the idea of that myth, sometimes challenging it. This collection of essays relates to the notion of the traveling essence of the myth of the American West from different geographical and disciplinary standpoints. The volume originates in Europe, in Spain, where the myth traveled, was received, assimilated, and re-presented. It intends to travel back to the West, in a two-way cross-cultural journey, which will hopefully contribute to the delineation of the New—always self-renewing—American West. It includes the work of authors of both sides of the Atlantic ocean who propose a cross-cultural, transdisciplinary dialogue upon the idea, the geography and the representation of the American West.