In this anthology, outstanding authorities present their assessments of literary madness in a variety of topics and approaches. The entire collection of essays presents intriguing aspects of the Dionysian element in literature.

An outstanding collection of essays that presents assessments of literary madness in a variety of topics and approaches. Editor Rieger's (English, Lander U., Greenwood, S.C.) introductory chapter gives a cultural and linguistic history of literary madness, while his concluding chapter describes a course on "Madness in Literature." Paper edition (unseen), $15.95. Annotation copyright by Book News, Inc., Portland, OR

While most work on Dionysus is based on Greek sources, this collection of essays examines the god’s Roman and Italian manifestations. Nine contributions address Bacchus’ appearance at the crossroads of Greek and Roman cultures, tracing continuities and differences between literary and archaeological sources for the god. The essays offer coverage of Dionysus in Roman art, Italian epigraphy; Latin poetry including epic, drama and elegy; and prose, including historiography, rhetorical and Christian discourse. The introduction offers an overview of the presence of Dionysus in Italy from the archaic to the imperial periods, identifying the main scholarly trends, with treatment of key Dionysian episodes in Roman history and literature. Individual chapters address the reception of Euripides’ Bacchae across Greek and Roman literature from Athens to Byzantium; Dionysus in Roman art of the archaic and Augustan periods; the god’s relationship with Fufluns and Liber in the 4th and 3rd centuries BCE; Dionysian associations; Bacchus in Cicero; Ovid’s Tristia 5.3; Bacchus in the writings of Christian Latin writers. The collection sheds light on a relatively understudied aspect of Dionysus, and will stimulate further research in this area.

Dionysus, god of dismemberment and sponsor of the lost or abandoned feminine, originates both Jungian psychology and literature in Remembering Dionysus. Characterized by spontaneity, fluid boundaries, sexuality, embodiment, wild nature, ecstasy and chaos, Dionysus is invoked in the writing of C. G. Jung and James Hillman as the dual necessity to adopt and dismiss literature for their archetypal vision of the psyche or soul. Susan Rowland describes an emerging paradigm for the twenty-first century enacting the myth of a god torn apart to be re-membered, and remembered as reborn in a great renewal of life. Rowland demonstrates how persons, forms of knowing and even eras that dismiss Dionysus are torn apart, and explores how Jung was Dionysian in providing his most dismembered text, The Red Book. Remembering Dionysus pursues the rough god into the Sublime in the destruction of meaning in Jung and Jacques Lacan, to a re-membering of sublime feminine creativity that offers zoe, or rebirth participating in an archetype of instinctual life. This god demands to be honoured inside our knowing and being, just as he (re)joins us to wild nature. This revealing book will be invigorating reading for Jungian analysts, psychotherapists, arts therapists and counsellors, as well as academics and students of analytical psychology, depth psychology, Jungian and post-Jungian studies, literary studies and ecological humanities.

The internationally renowned Jungian analyst Lopez-Pedraza diagnoses the psychological illness at the core of modern society--the loss of embodied soulfulness in people's lives. In this study of the Greek god Dionysus, he offers insight for a cure. This book may be worth several years in psychotherapy, if one takes its message to heart. Dismemberment and cannibalism, Prometheus and Titanic nature, mystical experience, the communal aspect of Dionysiac worship, jazz, flamenco, and bullfighting are among the many twists and turns taken in this essay that wends its way through issues of the body and emotion to open hidden doors for psychotherapy and to cast new light on post-modern humanity.

This book argues that The Birth of Tragedy, Nietzsche's first book, does not mark a rupture with his prior philosophical undertakings but is, in fact, continuous with them and with his later writings as well. It shows that many of the book's elements are reminiscent of Nietzsche's earlier revisions of philology and anticipate the later writings.