Sex and the City, Saul Bellow, Eyes Wide Shut, Dante and the American self, Barbara Kingsolver, acting in Hollywood, Soviet painting in Soho, Angels in America, Jane Austen in the present, J.K. Rowling -- nothing escapes Lee Siegel's incandescent eye. Siegel possesses an intellectual range and independent perspective unmatched by his peers, and Falling Upwards brings together the best of his essays, all of them rich with the trades mark wit and intelligence that have won him many friends and a few enemies. In these essential writings, Siegel deftly uses the occasion of a book, film, painting, or television show not merely to appraise it, but to make sense of life in a way that is more defiant of impoverished cultural "norms" than most contemporary artistic expression. Guided by the belief that a calculating self-interest in art-making diminishes the prospects for the imagination in life, Siegel celebrates authentic sensibilities and lambasts manufactured sentiments. With uncanny insight, yet also with incomparable logic and analytical rigor, he has invented a new idiom in which the language of criticism embodies the playful, creative, synthesizing power that has been largely abdicated by the arts in our time. In writing about works of culture, Siegel has created a standard by which to judge them.

Helen Gardner is a vigorous and eloquent champion of traditional literary values. These values have been subverted, she feels, by some of the ablest of modern academics and by prevalent tendencies in criticism and teaching today. She discusses the new schools of criticism which exalt the sometimes unintelligible theorist above the creator of the work of art, the imaginative interpreter of life, or which replace the authority of the author with that of the reader. She regrets the tendency of teachers to emphasize contemporary literature to the neglect of the great writings of the past and to teach past literature only if it can somehow be made "relevant." She reproves theater directors who distort Shakespeare's plays and who convert serious drama into happenings. And she finds that biographers of writers are so preoccupied with the inner lives of their subjects that the writings become psychological documents rather than works of the imagination. In a closing chapter, partly autobiographical, she affirms the values she has found in a life devoted to the study of literature. Even the most polemical sections of the book are courteous and good-humored. Her own lucidity, range of reference, and passionate concern for literature are in themselves powerful affirmations of her argument.

Pretentiousness is the engine oil of culture; the essential lubricant in the development of all arts, high, low, or middle.

Also available in an open-access, full-text edition at http: //oaktrust.library.tamu.edu/handle/1969.1/85764 "What we wish to know, and most desire, remains unknowable and lies beyond our grasp." With these words, James Hollis leads readers to consider the nature of our human need for meaning in life and for connection to a world less limiting than our own. In The Archetypal Imagination, Hollis offers a lyrical Jungian appreciation of the archetypal imagination. He argues that without the human mind's ability to form energy-filled images that link us to worlds beyond our rational and emotional capacities, we would have neither culture nor spirituality. Drawing upon the work of poets and philosophers, Hollis shows the importance of depth experience, meaning, and connection to an "other" world. Just as humans have instincts for biological survival and social interaction, we have instincts for spiritual connection as well. Just as our physical and social needs seek satisfaction, so the spiritual instincts of the human animal are expressed in images we form to evoke an emotional or spiritual response, as in our dreams, myths, and religious traditions. The author draws upon the work of the poet Rainer Maria Rilke's Duino Elegies to elucidate the archetypal imagination in literary forms. To underscore the importance of incarnating depth experience, he also examines a series of paintings by Nancy Witt. With the power of the archetypal imagination available to all of us, we are invited to summon courage to take on the world anew, to relinquish outmoded identities and defenses, and to risk a radical re-imagining of the larger possibilities of the world and of the self.

A guide for mining the imagination to find powerful new ways to succeed. We need imagination now more than ever—to find new opportunities, rethink our businesses, and discover paths to growth. Yet too many companies have lost their ability to imagine. What is this mysterious capacity? How does imagination work? And how can organizations keep it alive and harness it in a systematic way? The Imagination Machine answers these questions and more. Drawing on the experience and insights of CEOs across several industries, as well as lessons from neuroscience, computer science, psychology, and philosophy, Martin Reeves of Boston Consulting Group's Henderson Institute and Jack Fuller, an expert in neuroscience, provide a fascinating look into the mechanics of imagination and lay out a process for creating ideas and bringing them to life: The Seduction: How to open yourself up to surprises The Idea: How to generate new ideas The Collision: How to rethink your idea based on real-world feedback The Epidemic: How to spread an evolving idea to others The New Ordinary: How to turn your novel idea into an accepted reality The Encore: How to repeat the process—again and again. Imagination is one of the least understood but most crucial ingredients of success. It's what makes the difference between an incremental change and the kinds of pivots and paradigm shifts that are essential to transformation—especially during a crisis. The Imagination Machine is the guide you need to demystify and operationalize this powerful human capacity, to inject new life into your company, and to head into unknown territory with the right tools at your disposal.

The Liberal Imagination is one of the most admired and influential works of criticism of the last century, a work that is not only a masterpiece of literary criticism but an important statement about politics and society. Published in 1950, one of the chillier moments of the Cold War, Trilling’s essays examine the promise —and limits—of liberalism, challenging the complacency of a naïve liberal belief in rationality, progress, and the panaceas of economics and other social sciences, and asserting in their stead the irreducible complexity of human motivation and the tragic inevitability of tragedy. Only the imagination, Trilling argues, can give us access and insight into these realms and only the imagination can ground a reflective and considered, rather than programmatic and dogmatic, liberalism. Writing with acute intelligence about classics like Huckleberry Finn and the novels of Henry James and F. Scott Fitzgerald, but also on such varied matters as the Kinsey Report and money in the American imagination, Trilling presents a model of the critic as both part of and apart from his society, a defender of the reflective life that, in our ever more rationalized world, seems ever more necessary—and ever more remote.

In politics, utopians do not have a monopoly on imagination. Even the most conservative defenses of the status quo, Raymond Geuss argues, require imaginative acts of some kind. In this collection of recent essays, including his most overtly political writing yet, Geuss explores the role of imagination in politics, particularly how imaginative constructs interact with political reality. He uses decisions about the war in Iraq to explore the peculiar ways in which politicians can be deluded and citizens can misunderstand their leaders. He also examines critically what he sees as one of the most serious delusions of western political thinking--the idea that a human society is always best conceived as a closed system obeying fixed rules. And, in essays on Don Quixote, museums, Celan's poetry, Heidegger's brother Fritz, Richard Rorty, and bourgeois philosophy, Geuss reflects on how cultural artifacts can lead us to embrace or reject conventional assumptions about the world. While paying particular attention to the relative political roles played by rule-following, utilitarian calculations of interest, and aspirations to lead a collective life of a certain kind, Geuss discusses a wide range of related issues, including the distance critics need from their political systems, the extent to which history can enlighten politics, and the possibility of utopian thinking in a world in which action retains its urgency.