This is is the first critical study of one of the most important women writers of the early eighteenth century, Lady Mary Wortley Montagu (1689–1762), who produced a body of erudite and entertaining correspondence that spanned more than fifty years. Lady Mary's letters illuminate the difficulties encountered by a sensitive, intelligent, and gifted woman writer living through an era of significant cultural change. These letters display the tensions inherent in the competing demands of public and private life, revealing Lady Mary's own discomfort about the problems of authorship and authority in an age that held publication to be an improper activity for respectable women. Through the discourse of supposedly “private” letters, Lady Mary was able to find an avenue for her talents that brought her “public” stature without violating the imperatives of her position as a woman and an aristocrat. Cynthia Lowenthal argues persuasively that Lady Mary's letters, themselves central to the establishment of the familiar letter as an important eighteenthcentury genre, were self-consciously constructed as literary artifacts and crafted as part of a larger female epistolary tradition. Moreover, Lowenthal contends, the works of Lady Mary are essential to the feminist recuperation of women's writing precisely because she provided an aristocratic critique—a voice often ignored—of the class and gender codes of her day.

A wide-ranging exploration of women's travel writing between 1714 and 1789, emphasising women's contribution to processes of cultural change.

Epistolary Community in Print contends that the printed letter is an inherently sociable genre ideally suited to the theorisation of community in early modern England. In manual, prose or poetic form, printed letter collections make private matters public, and in so doing reveal, first how tenuous is the divide between these two realms in the early modern period and, second, how each collection helps to constitute particular communities of readers. Consequently, as Epistolary Community details, epistolary visions of community were gendered. This book provides a genealogy of epistolary discourse beginning with an introductory discussion of Gabriel Harvey and Edmund Spenser’s Wise and Wittie Letters (1580), and opening into chapters on six printed letter collections generated at times of political change. Among the authors whose letters are examined are Angel Day, Michael Drayton, Jacques du Bosque and Margaret Cavendish. Epistolary Community identifies broad patterns that were taking shape, and constantly morphing, in English printed letters from 1580 to 1664, and then considers how the six examples of printed letters selected for discussion manipulate this generic tradition to articulate ideas of community under specific historical and political circumstances. This study makes a substantial contribution to the rapidly growing field of early modern letters, and demonstrates how the field impacts our understanding of political discourses in circulation between 1580 and 1664, early modern women’s writing, print culture and rhetoric.

Whilst drawing to some extent on recent theoretical studies, this book restores Clarissa to its largely neglected eighteenth-century context.

First published in 2001. This is the first substantial reference work in English on the various forms that constitute "life writing." As this term suggests, the Encyclopedia explores not only autobiography and biography proper, but also letters, diaries, memoirs, family histories, case histories, and other ways in which individual lives have been recorded and structured. It includes entries on genres and subgenres, national and regional traditions from around the world, and important auto-biographical writers, as well as articles on related areas such as oral history, anthropology, testimonies, and the representation of life stories in non-verbal art forms.

Using postmodern theory, The Practice of Quixotism explores eighteenth-century women's texts that use quixote narratives, which typically demand that individuals purge their minds of internalized fictions to insist instead that the reality we encounter is inevitably mediated by the texts we have read.