"Pygmalion and the Image" is a poem form The Earthly Paradise by William Morris which is a lengthy collection of retellings of various myths and legends from Greece and Scandinavia. The poem is exceptionally balanced in all its parts. Over all the other versions, its superiority is not because of the manner narration but stems from its greater spirituality, a more refined feeling rather than a more refined form. Before the appearance of "Pygmalion and the Image," each narrator of the legend had resided mainly on the physical side, sensuous according to his temperament, of the tale. It's the only poem from the collection for the illustration of which Burne-Jones actually executed a complete series of pictures; and though the finished paintings are four in number, and the original designs, were twelve, the numerically smaller set is complete in the best sense. Not only does it illustrate fully the text and spirit of Morris's poem, but each picture in it, though finished with the loving care and elaboration which Burne-Jones lavished on his paintings, fails of its full significance unless considered in its relation to the series of which it forms a part." The illustrations consist: The Heart Desires; The Hand Refrains; The Godhead Fires; The Soul Attains

The literary school called deconstruction has long been dogged by the charge that it is unprincipled, its doors closed to the larger world of moral and social concern. J. Hillis Miller, one of America s leading teacher-critics, sets the record straight by looking into a series of fictions that allow him to show that ethics has always been at the heart of deconstructive literary criticism. Miller proves his point not by assertion but by doing deconstruction is here in the hands of a master teacher. Miller s controlling image is Ovid s Pygmalion, who made a statue that came alive and whose descendants (the incestuous Myrrha, the bloodied Adonis) then had to bear the effects of what he did. All storytellers can be seen as Pygmalions, creating characters (personification) who must then act, choose, and evaluate (what Miller calls the ethics of narration ). If storytellers must be held accountable for what they create, then so must critics or teachers who have their own stories to tell when they write or discuss stories. If the choices are heavy, they are also, Miller wryly points out, happily unpredictable. The teacher s first ethical act is the choice of what to teach, and Miller chooses his texts boldly. As an active reader, the kind demanded by deconstruction, Miller refashions each story, another ethical act, an intervention that may have social, political, and historical consequences. He then looks beyond text and critical theory to ask whether writing literature, reading it, teaching it, or writing about it makes anything happen in the real world of material history."

Sci-fi luminary Stanley G. Weinbaum first broke through with the hugely influential story "A Martian Odyssey," one of the first to depict an alien being in a somewhat sympathetic light. Written in 1935, the short tale "Pygmalion's Spectacles" is no less innovative: it centers around the implications of a technology that's surprisingly close to what we now call virtual reality.

>

Illustrated by Rachel Berman Juliet Hogsworth is a shy little piglet who can sing and dance and tap her little toes off at home. But will she have the nerve to do it in public, on stage? Following her quest to win the title role of Eliza Piglittle in George Barnyard Shaw's 'Pigmalion', this amusing tale is full of dramatic tension and comic pig-puns. Little piglets will cheer when Juliet's stout heart wins out against tremendous odds, and she triumphs to the delight of all, including the famous director Monsieur Le Cochon. In full-colour. Ages 5-8.

Pushed to the height of its illusionistic powers during the first centuries of the Roman Empire, sculpture was largely abandoned with the ascendancy of Christianity, as the apparent animation of the material image and practices associated with sculpture were considered both superstitious and idolatrous. In Pygmalion’s Power, Thomas E. A. Dale argues that the reintroduction of architectural sculpture after a hiatus of some seven hundred years arose with the particular goal of engaging the senses in a Christian religious experience. Since the term “Romanesque” was coined in the nineteenth century, the reintroduction of stone sculpture around the mid-eleventh century has been explained as a revivalist phenomenon, one predicated on the desire to claim the authority of ancient Rome. In this study, Dale proposes an alternative theory. Covering a broad range of sculpture types—including autonomous cult statuary in wood and metal, funerary sculpture, architectural sculpture, and portraiture—Dale shows how the revitalized art form was part of a broader shift in emphasis toward spiritual embodiment and affective piety during the late eleventh and twelfth centuries. Adding fresh insight to scholarship on the Romanesque, Pygmalion’s Power borrows from trends in cultural anthropology to demonstrate the power and potential of these sculptures to produce emotional effects that made them an important sensory part of the religious culture of the era.

Pygmalion's sculpture, which the gods endowed with life, marks, according to this book, perhaps the first instance in Western art of an image that exists on its own terms, rather than simply imitating something else. Stoichita delivers this image and its avatars from the shadow cast by art that merely replicates reality.