While some see the comic as trivial, fit mainly for amusement or distraction, Søren Kierkegaard disagrees. This book examines Kierkegaard’s earnest understanding of the nature of the comic and how even the triviality of comic jest is deeply tied to ethics and religion. It rigorously explicates terms such as “irony,” “humor,” “jest,” and “comic” in Kierkegaard, revealing them to be essential to his philosophical and theological program, beyond aesthetic interest alone. Drawing centrally from Kierkegaard’s most concentrated treatment of these ideas, Concluding Unscientific Postscript (1846), this account argues that he defines the comic as a “contradiction” or misrelation that is essentially (though not absolutely) painless because it provides a “way out.” The comic lies in a contradiction between norms and so springs from one’s viewpoint, whether ethical or religious. “Irony” and “humor” play essential transitional roles for Kierkegaard’s famous account of the stages of existence because subjective development is closely tied to one’s capacity to perceive the comic, making the comic both diagnostic of and formative for one’s subjective maturity. For Kierkegaard, the Christian is far from humorless, instead having the maximal comic perception because he has the highest possible subjective development. The book demonstrates that the comic is not the expression of a particular pseudonym or of a single period in Kierkegaard’s thinking but is an abiding and fundamental concept for him. It finds his comic understanding even outside of Postscript, locating it in such differing works as Prefaces (1844), Upbuilding Discourses in Various Spirits (1847), and the Corsair affair (c.1845-1848). The book also examines the comic in contemporary Kierkegaard scholarship. First, it argues that Deconstructionists, while accurately perceiving the widespread irony in Kierkegaard’s corpus, incorrectly take the irony to imply a lack of earnest interest in philosophy and theology, misunderstanding Kierkegaard on the nature of irony. Second, it considers two theological readings to argue that their positions, while generally preferable to the Deconstructionists’, lack the same attentiveness to the comic’s role in Kierkegaard. Their significant theological arguments would be strengthened by increased appreciation of the legitimate power of the comic for cultivating ethics and religion.

In The Last of an Age, Sooyong Kim explores the relationship between social change and the development of an Ottoman literary canon in the course of the sixteenth century by examining the work and reception of a popular poet, Zati (1471–1546). Kim argues that a newly emergent group of bureaucratic literati, through the production of authoritative biographical dictionaries, ultimately relegated Zati to a lesser literary age, driven by a self-fashioning that privileged broad linguistic ability, above all else, with poetry serving as the main vehicle for demonstrating that. This study is interdisciplinary in approach, taking insights from literary studies, cultural history, and social theory. It adds to the scholarship on the rise of early modern Ottoman canons in the fields of visual arts and music and complements recent work on court patronage. Framed by ongoing critiques of canon formation among specialists of early modern Europe and late imperial China, the study offers a comparative perspective on those issues.

By explaining how to sire multicolored horses, produce nuts without shells, and create an egg the size of a human head, Giambattista Della Porta's Natural Magic (1559) conveys a fascination with tricks and illusions that makes it a work difficult for historians of science to take seriously. Yet, according to William Eamon, it is in the "how-to" books written by medieval alchemists, magicians, and artisans that modern science has its roots. These compilations of recipes on everything from parlor tricks through medical remedies to wool-dyeing fascinated medieval intellectuals because they promised access to esoteric "secrets of nature." In closely examining this rich but little-known source of literature, Eamon reveals that printing technology and popular culture had as great, if not stronger, an impact on early modern science as did the traditional academic disciplines.

The Wizard of Oz meets America's favorite pastime! Alex Metcalf must be dreaming. What else would explain why he's playing baseball for the Oz Cyclones, with Dorothy as his captain, in the Ever After Baseball Tournament? But Alex isn't dreaming; he's just from the real world. And winning the tournament might be his only chance to get back there, because the champions get a wish granted by the Wizard. Too bad Ever After's most notorious criminal, the Big Bad Wolf, is also after the wishes. And anyone who gets in his way gets eaten! From beloved baseball author Alan Gratz comes a novel in which classic literary characters are baseball crazy, and one real-world boy must face his fears and discover the surprising truth about himself.

Preliminary material /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI -- FOREWORD /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI -- MEDIEV AL ṢŪFĪ LITERATURE IN PERSIAN PROSE /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI -- PERSIAN ṢŪFĪ POETRY UP TO THE FIFTEENTH CENTURY /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI -- TIMURID PERIOD: (Period of riddle, artifice and repetition) /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI -- INDEX /GEORGE MORRISON , JULIAN BALDICK and SHAFĪcĪ KADKANI.