T. E. Hulme (1883-1917) was the author of a small number of poems and some genuinely innovative critical and philosophical writings. From this modest output his influence on later writers was considerable: T. S. Eliot described his poems as 'beautiful' and Ezra Pound and Wyndham Lewis were both inspired by his work. T.E. Hulme and Modernism explores his impact on key modernist figures, and also shows where this influence has been misplaced or misinterpreted. Oliver Tearle also here suggests that Hulme's significance goes beyond his influence on modernism, and that his work provides new ways of thinking about creative and critical writing in the 21st century. What is poetry? What is the purpose of literary criticism? And how might the strange phenomenon of the fragment offer new ways of theorising such issues? In exploring these and other important matters this book pushes at the boundaries of literary criticism and of writing itself.

T. E. Hulme (1883-1917) was the author of a small number of poems and some genuinely innovative critical and philosophical writings. From this modest output his influence on later writers was considerable: T. S. Eliot described his poems as 'beautiful' and Ezra Pound and Wyndham Lewis were both inspired by his work. T.E. Hulme and Modernism explores his impact on key modernist figures, and also shows where this influence has been misplaced or misinterpreted. Oliver Tearle also here suggests that Hulme's significance goes beyond his influence on modernism, and that his work provides new ways of thinking about creative and critical writing in the 21st century. What is poetry? What is the purpose of literary criticism? And how might the strange phenomenon of the fragment offer new ways of theorising such issues? In exploring these and other important matters this book pushes at the boundaries of literary criticism and of writing itself.

Though T. E. Hulme was a poet, critic, philosopher, aesthetician, and political theorist who helped define several major aesthetic and political movements, he has until recently been neglected by scholars. Each of the contributors to this collection highlights a different aspect of Hulme's work; taken together the essays demonstrate a shared belief in Hulme's decisive importance to the emergence of modernism and to the many categories that still govern our thinking about it.

In his reflections on Christianity, Saint Thomas Aquinas forged a unique synthesis of ancient philosophy and medieval theology. Preoccupied with the relationship between faith and reason, he was influenced both by Aristotle's rational world view and by the powerful belief that wisdom and truth can ultimately only be reached through divine revelation. Thomas's writings, which contain highly influential statements of fundamental Christian doctrine, as well as observations on topics as diverse as political science, anti-Semitism and heresy, demonstrate the great range of his intellect and place him firmly among the greatest medieval philosophers.

Drawing on a range of archival materials, this book explores the writing career of the poet, philosopher, art critic, and political commentator T.E. Hulme, a key figure in British modernism. T.E. Hulme and the Ideological Politics of Early Modernism reveals for the first time the full extent of Hulme's relationship with New Age, a leading radical journal before the Great War, focussing particularly on his exchange of ideas with its editor, A.R. Orage. Through a ground-breaking account of Hulme's reading in continental literature, and his combative exchanges amongst the bohemian networks of Edwardian London, Mead shows how 'the strange death of Liberal England' coincided with Hulme's emergence as what T.S. Eliot called 'the forerunner of... the twentieth century mind'. Tracing his debts to French Symbolism, evolutionary psychology, Neo-Royalism, and philosophical pragmatism, the book shows how Hulme combined anarchist and conservative impulses in his journey towards a 'religious attitude'. The result is a nuanced account of Hulme's ideological politics, complicating the received view of his work as proto-fascist.

This book addresses an under-researched area of modernist studies, reconsidering modernist attitudes towards feeling in the light of the humanities' turn to affect.

The history of the philosophers we know, but who will write the history of the philosophic amateurs and readers? Who will tell us of the circulation of Descartes, who read the book and who understood it? Or do philosophers, like the mythical people on the island, take in each other’s washing? Are they the only readers of each other’s books? For I take it, a man who understands philosophy is inevitably irritated into writing it. The few who have learnt the jargon must repay themselves by employing it. A new philosophy is not like a new religion, a thing to be merely thankful for and accepted mutely by the faithful. It is more of the nature of food thrown to the lions; the pleasure lies in the fact that it can be devoured. It is food for the critics, and all readers of philosophy, I suppose, are critics, and not faithful ones waiting for the new gospel.