Originally published in 1969. Alan Roper studies the degree to which Arnold achieved a unity of human significance and literal landscape. If landscape poetry is to rise above the level of what Roper calls "country contentments in verse," the poet cannot think and describe alternately; his thinking and describing must be a part of one another. That Matthew Arnold was aware of the difficulty in achieving the necessary unity becomes clear in his own criticism, which Roper examines along with a large and representative number of Arnold's poems. Considering the latter roughly in the order they were published—except for a fuller analysis of Empedocles on Etna, "The Scholar-Gipsy," and "Thyrsis"—Roper follows important changes in Arnold's view of the function and nature of poetry as it emerged in the poems themselves. Basic to the author's critical method is a distinction between geographical sites and poetic landscapes. Focusing on the ways that Arnold and, to a lesser extent, the Augustan and Romantic poets before him untied thought and description, Roper adds a critical dimension to Arnold scholarship. Concerned not with the development of Arnold's ideas nor with their sources in classical antiquity and the Romantic period, he considers Arnold a self-conscious poet who, though sometimes successful, became increasingly unsuccessful in his efforts to imbue a landscape with meaning for individual or social man.

Orientalist Poetics is the only book on literary orientalism that spans the nineteenth century in both England and France with particular attention to poetry and poetics. It convincingly demonstrates orientalism's centrality to the evolution of poetry and poetics in both nations, and provides a singularly comprehensive and definitive analysis of the aesthetic impact of orientalism on nineteenth-century poetry. Because it examines the poetry of the entire century across both national literatures, the book is in a unique position to articulate the essential part orientalism plays in major developments of nineteenth-century poetics. Through probing discussions of an array of prominent nineteenth-century poets-including Shelley, Southey, Byron, Hugo, Musset, Leconte de Lisle, Wordsworth, Hemans, Gautier, Tennyson, Arnold and Wilde-Emily A. Haddad reveals how orientalism functions as a diffuse avant-garde, a crucial medium for the cultivation and refinement of a broad range of experimental positions on poetry and poetics. Haddad argues that while orientalist poems are often viewed mainly as artefacts of European attitudes towards the East and imperialism, poetic representations of the Islamic Orient also provide an indispensable matrix for the reexamination of such aesthetically fundamental issues as the purpose of poetry, the value of mimesis, and the relationship between nature and art. Orientalist Poetics effectively bridges the gap between the analysis of poetics and the analysis of orientalism. In showing that major poetic developments have roots in orientalism, Haddad's book offers a valuable and innovative revisionist view of nineteenth-century literary history.

Originally published in 1969. Alan Roper studies the degree to which Arnold achieved a unity of human significance and literal landscape. If landscape poetry is to rise above the level of what Roper calls "country contentments in verse," the poet cannot think and describe alternately; his thinking and describing must be a part of one another. That Matthew Arnold was aware of the difficulty in achieving the necessary unity becomes clear in his own criticism, which Roper examines along with a large and representative number of Arnold's poems. Considering the latter roughly in the order they were published—except for a fuller analysis of Empedocles on Etna, "The Scholar-Gipsy," and "Thyrsis"—Roper follows important changes in Arnold's view of the function and nature of poetry as it emerged in the poems themselves. Basic to the author's critical method is a distinction between geographical sites and poetic landscapes. Focusing on the ways that Arnold and, to a lesser extent, the Augustan and Romantic poets before him untied thought and description, Roper adds a critical dimension to Arnold scholarship. Concerned not with the development of Arnold's ideas nor with their sources in classical antiquity and the Romantic period, he considers Arnold a self-conscious poet who, though sometimes successful, became increasingly unsuccessful in his efforts to imbue a landscape with meaning for individual or social man.

This critical study argues that certain writers generally separated into Victorian and early modern categories actually share a drive to capture landscape in language, and that this drive reflects a common view of reality and the self.

Examines the critical reputation of one of the great literary critics. From the publication of The Strayed Reveller and Other Poems in 1849, Matthew Arnold has been a figure of controversy who sparked decidedly strong and divergent opinions -- both about the quality of his artistry and about the ideas he espoused. Not surprisingly, a chronological reading of books and articles focusing on Arnold's writings reveals a century-long civil war among literary scholars. Focusing on studies judged to be most influential in shaping critical opinion of Arnold's poetry and prose, Matthew Arnold: The Critical Legacy explores the interplay between individual critics and Arnold's works, and between one critic and another as they respond to Arnold's writings and the critical commentary. There emerges an appreciation for the key questions that have captured the attention of Arnold's critics for over a hundred years: Was Arnold a first-rate poet, or does he rank below the greatest figures of his century, notably Tennyson and Browning?

Many of the ideas that appear in Arnold's Preface of 1853 to his collection of poems and in his later essays are suggested in the letters that Arnold wrote to his friend Arthur Hugh Clough. Analysis of the Preface reveals a poet who found a theoretical basis for poetry (by which he means literature in general) in the dramas of the Greek tragedians, particularly Sophocles: action is stressed as an indispensable ingredient, wholes are preferred to parts, the didactic function of literature is promoted -- in short, the Preface reads like the recipe for a classical tragedy. It is a young poet's attempt to establish criteria for what poetry ought to be. He found the Romantic idiom outworn. Literature was, in Arnold's perception, meant to communicate a message rather than impress by its structure or by formal sophistication. Modern theories of coalescence between content and form were outside the contemporary paradigm. T S Eliot's ambivalent attitude to Arnold -- now reluctantly admiring, now decidedly patronizing -- is puzzling. Eliot never seemed able to liberate himself from the influence of Arnold. What in Arnold's critical oeuvre attracted and at the same time repelled Eliot? That question has led to an in-depth analysis of Arnold as a literary critic. This book begins with an examination of Arnold's letters to Clough, where "it all started" and proceeds with a close reading of the 1853 Preface. A look at some of the later literary essays rounds off the picture of Arnold as a literary critic. This work is the result of Reader and Review comments of the author's well received Eliot's Objective Criticism: Tradition or Individual Talent? "Yet he is in some respects the most satisfactory man of letters of his age." -- T S Eliot, The Use of Poetry and the Use of Criticism.

Matthew Arnold, 19th century English poet, literary critic and school inspector, felt that each age had to determine that philosophy that was most adequate to its own concerns and contexts. This study looks at the influence that Matthew Arnold had on John Dewey and attempts to fashion a philosophy of education that is adequate for our own peculiarly awkward age. Today, Arnold and Dewey are embraced by opposing political positions. Arnold, as the apostle of culture, is often advocated by conservative educators who see in him a support for an education founded on great books and Victorian values, while Dewey still has a notably liberal coloring and is not too infrequently tarred for the excesses of progressive education, even those for which he bears no responsibility at all. Both, no doubt, are misread by those who rather carelessly use them as idols for their own politics of education. This study proposes a pluralistic approach to education in which pluralism means not only plurality of voices, but also plurality of processes. Using a model built out of a study of rhetoric and hermeneutics, four aspects of mind are indentified that draw Arnold and Dewey into close correspondence. These aspects are the tentacle mind (using Dewey’s favorite metaphor for breaking down the barrier between mind and body), the critical mind (which builds on the concepts of criticism that animated both Arnold and Dewey’s approach to experience), the intentional mind (which attempts a long overdue rehabilitation of the concept of authority and an expansion upon the increasingly apparent limitations of reader-response theory) and the reflective-response mind (in which the contemplative mind is treated to that active quality that makes it more a true instrumentality and less an obscuring mechanism of isolation). Dewey echoed Matthew Arnold who himself echoed so many of the voices that preceded and were contemporary with his own. Theirs were awkward echoes, as all such echoes invariably are. They caught at the intentionality of those voices they echoed, trying for nearness, but hoping, at least, for adequacy. Awkward, but adequate, is what this study offers, but it may well be what we most need right now.