This third and final volume of Wilhelm's life of Ezra Pound commences with Pound's departure from Paris at the height of his writing career for Italy, where he hoped to find a quieter life, and it takes him to his death in 1972. It tells how he settled in Rapallo and soon found Mussolini's fascism to be amenable to his own political and economic ideas, especially during the dark days of the Great Depression. As Italy girded itself for World War II, Pound was almost haphazardly drawn into the web, and he foolishly agreed to broadcast on Radio Rome for the Duce, even after the bombing of Pearl Harbor. When Italy fell to the Allies, Pound was put first into a dreadful American detention camp at Pisa and then was flown to Washington to be tried for treason. He escaped conviction on grounds of insanity, but he was then remanded to St. Elizabeths Hospital, where he languished for twelve years. Despite the incarcerations, Pound produced during this time some of his most magnificent poetry, including The Pisan Cantos and numerous excellent translations from the Chinese and Greek. He also heavily influenced an entire generation of poets ranging from Robert Lowell to Allen Ginsberg. With the help of Archibald MacLeish and Robert Frost, Pound was eventually freed in 1958. He returned to Italy, where he lived for a time with his wife and daughter. During the final years of his life, he eventually returned to live with his aged lover, Olga Rudge, in Venice and Rapallo. He died in Venice in 1972 and is buried next to Igor Stravinsky, whose work his own strongly resembles, since they both fought for liberation from traditional forms.

By using his Cantos for storing, "making new," and transmitting historical documents, Pound was returning the epic to its ancient function as a tribal archive for the "luminous details" of history that define a culture's past and shape its future. So argues this book, which does not overlook the poem's brilliant lyrical passages but for the first time focuses on those vast stretches of Pound's epic composed not of literary touchstones but of that most unpoetic of literary forms, historical documents. Pound's task as epic poet was complicated by the fact that the documents he wished to renew and transmit to his culture were largely unknown, often because in his mind they had been suppressed by a widespread conspiracy throughout the ages which he termed the "historical black-out." His Cantos therefore, he believed, must be a counter-conspiracy to rescue vital documents from that black-out, renew them, and then recirculate them to combat the economic and political forces behind the black-out. Drawing on recent research by numerous scholars, Furia traces the arcane documents Pound unearthed from libraries around the world and shows how he transmuted this documentary mass into poetry, first by framing passages of prose to highlight their poetic texture and then by weaving these shards and fragments into a collage of intricate structure. Among the documents Furia "declassifies" are Chinese edicts, Italian bank charters, British factory commission reports, Byzantine guild regulations, American Presidential papers, municipal records, judicial writs, parliamentary statutes, legislative codes, contracts, deeds, mandates, treaties, diary entries, and correspondence by such diverse figures as Lorenzo de' Medici, Martin Van Buren, Napoleon, Eleanor of Aquitaine, Mustapha Kemal, and Kubla Khan. Pound's Cantos Declassified traces the poet's struggle to shape the content of the epic poem that absorbed most of his creative life.

Collecting in full for the first time the correspondence between Ezra Pound and members of Leo Frobenius' Forschungsinstitut für Kulturmorphologie in Frankfurt across a 30 year period, this book sheds new light on an important but previously unexplored influence on Pound's controversial intellectual development in the Fascist era. Ezra Pound's long-term interest in anthropology and ethnography exerted a profound influence on early 20th century literary Modernism. These letters reveal the extent of the influence of Frobenius' concept of 'Paideuma' on Pound's poetic and political writings during this period and his growing engagement with the culture of Nazi Germany. Annotated throughout, the letters are supported by contextualising essays by leading Modernist scholars as well as relevant contemporary published articles by Pound himself and his leading correspondent at the Institute, the American Douglas C. Fox.

Despite the painstaking work of Pound scholars, the mythos of The Cantos has yet to be properly understood — primarily because until now its occult sources have not been examined sufficiently. Drawing upon archival as well as recently published material, this study traces Pound’s intimate engagement with specific occultists (W.B. Yeats, Allen Upward, Alfred Orage, and G.R.S. Mead) and their ideas. The author argues that speculative occultism was a major factor in the evolution of Pound’s extraordinary aesthetic and religious sensibility, much noticed in Pound criticism. The discussion falls into two sections. The first section details Pound’s interest in particular occult movements. It describes the tradition of Hellenistic occultism from Eleusis to the present, and establishes that Pound’s contact with the occult began at least as early as his undergraduate years and that he came to London already primed on the occult. Many of his London acquaintances were unquestionably occultists. The second section outlines a tripartite schema for The Cantos (katabasis/dromena/epopteia) which, in turn, is applied to the poem. It is argued here that The Cantos is structured on the model of a initiation rather than a journey, and that the poem does not so much describe an initiation rite as enact one for the reader. In exploring and attempting to understand Pounds’ occultism and its implications to his [Pounds’] oeuvre, Tryphonopoulos sheds new light upon one of the great works of modern Western literature.

Using classic texts in African philosophy, Bruce B. Janz applies the strand of cognitive science known as enactivism to realise new connections and intersections between both fields. The idea that cognition is embodied and embedded in a social world neatly maps onto specifically African epistemologies to outline a new direction of study on what philosophy is. By working through a rich range of texts and thinkers, Janz provides a fruitful new interpretation of African philosophy and provides close readings of seminal and sidelined thinkers to provide an invaluable resource for students and scholars. Janz's study takes in the creative humanism of Sylvia Wynter, Placide Tempels's Bantu Philosophy, Mbiti's theory of time, Oruka's last work on sage philosophy, Mogobe Ramose's own version of Ubuntu, Sophie Oluwole's active literature of philosophy, Achille Mbembe's excoriating attack on the effects of colonialism on life in Africa, and Suzanne Césaire writings on négritude. This book reorients African philosophy towards an active and creative future informed by enactivist thinking.