Roaming from Tashkent to San Francisco, this is the true story of one budding writer's strange encounters with the fanatics who are devoted - absurdly! melancholically! ecstatically! - to the Russian classics. Combining fresh readings of the great Russians from Gogol to Goncharov with the sad and funny stories of the lives they continue to influence, The Possessed introduces a brilliant and distinctive new voice: comic, humane, charming, poignant and completely, and unpretentiously, full of an infectious love for literature.

Demons is an anti-nihilistic novel by Fyodor Dostoyevsky. It is the third of the four great novels written by Dostoyevsky after his return from Siberian exile, the others being Crime and Punishment, The Idiot and The Brothers Karamazov. Demons is a social and political satire, a psychological drama, and large scale tragedy.

In Possessed, Rebecca R. Falkoff asks how hoarding—once a paradigm of economic rationality—came to be defined as a mental illness. Hoarding is unique among the disorders included in the American Psychiatric Association's DSM-5, because its diagnosis requires the existence of a material entity: the hoard. Possessed therefore considers the hoard as an aesthetic object produced by clashing perspectives about the meaning or value of objects. The 2000s have seen a surge of cultural interest in hoarding and those whose possessions overwhelm their living spaces. Unlike traditional economic elaborations of hoarding, which focus on stockpiles of bullion or grain, contemporary hoarding results in accumulations of objects that have little or no value or utility. Analyzing themes and structures of hoarding across a range of literary and visual texts—including works by Nikolai Gogol, Arthur Conan Doyle, Carlo Emilio Gadda, Luigi Malerba, Song Dong and E. L. Doctorow—Falkoff traces the fraught materialities of the present to cluttered spaces of modernity: bibliomaniacs' libraries, flea markets, crime scenes, dust-heaps, and digital archives. Possessed shows how the figure of the hoarder has come to personify the economic, epistemological, and ecological conditions of modernity. Thanks to generous funding from New York University and its participation in TOME (Toward an Open Monograph Ecosystem), the ebook editions of this book are available as Open Access (OA) volumes from Cornell Open (cornellpress.cornell.edu/cornell-open) and other Open Access repositories.

The concept of genius intrigues us. Artistic geniuses have something other people don’t have. In some cases that something seems to be a remarkable kind of inspiration that permits the artist to exceed his own abilities. It is as if the artist is suddenly possessed, as if some outside force flows through him at the moment of creation. In other cases genius seems best explained as a natural gift. The artist is the possessor of an extra talent that enables the production of masterpiece after masterpiece. This book explores the concept of artistic genius and how it came to be symbolized by three great composers of the modern era: Handel, Mozart, and Beethoven. Peter Kivy, a leading thinker in musical aesthetics, delineates the two concepts of genius that were already well formed in the ancient world. Kivy then develops the argument that these concepts have alternately held sway in Western thought since the beginning of the eighteenth century. He explores why this pendulum swing from the concept of the possessor to the concept of the possessed has occurred and how the concepts were given philosophical reformulations as views toward Handel, Mozart, and Beethoven as geniuses changed in the eighteenth, nineteenth, and twentieth centuries.

The Self Possessed is a multifaceted, diachronic study reconsidering the very nature of religion in South Asia, the culmination of years of intensive research. Frederick M. Smith proposes that positive oracular or ecstatic possession is the most common form of spiritual expression in India, and that it has been linguistically distinguished from negative, disease-producing possession for thousands of years. In South Asia possession has always been broader and more diverse than in the West, where it has been almost entirely characterized as "demonic." At best, spirit possession has been regarded as a medically treatable psychological ailment and at worst, as a condition that requires exorcism or punishment. In South (and East) Asia, ecstatic or oracular possession has been widely practiced throughout history, occupying a position of respect in early and recent Hinduism and in certain forms of Buddhism. Smith analyzes Indic literature from all ages-the earliest Vedic texts; the Mahabharata; Buddhist, Jain, Yogic, Ayurvedic, and Tantric texts; Hindu devotional literature; Sanskrit drama and narrative literature; and more than a hundred ethnographies. He identifies several forms of possession, including festival, initiatory, oracular, and devotional, and demonstrates their multivocality within a wide range of sects and religious identities. Possession is common among both men and women and is practiced by members of all social and caste strata. Smith theorizes on notions of embodiment, disembodiment, selfhood, personal identity, and other key issues through the prism of possession, redefining the relationship between Sanskritic and vernacular culture and between elite and popular religion. Smith's study is also comparative, introducing considerable material from Tibet, classical China, modern America, and elsewhere. Brilliant and persuasive, The Self Possessed provides careful new translations of rare material and is the most comprehensive study in any language on this subject.

"The Exorcist", a 1973 movie about a twelve-year-old girl possessed by the Devil, frightened people more than any horror film ever did. Many moviegoers sought therapy to rid themselves of fears they could not explain. Psychiatrists coined the term "cinematic neurosis" for patients who left the movie feeling a terrifying presence of demons. At the Washington premiere, a young woman stood outside the theater, trembling. "I come out here in the sunlight," she said, "and I see people's eyes, and they frighten me." Among the few moviegoers unmoved by the horror were two priests, Father William S. Bowdern and Father Walter Halloran, members of the Jesuit community at St. Louis University. "Billy came out shaking his head about the little girl bouncing on the bed and urinating on the crucifix," Halloran remembers. "He was kind of angry. 'There is a good message that can be given by this thing,' he said. The message was the fact that evil spirits operate in our world." Bowdern and Halloran knew that the movie was fictional veneer masking a terrible reality. Night after night in March and April 1949, Bowdern had been an exorcist, with Halloran assisting. Bowdern fervently believed that he had driven a demon from a tormented soul. The victim had been a thirteen-year-old boy strangely lured to St. Louis from a Maryland suburb of Washington. Bowdern's exorcism had been the inspiration for the movie. The true story of this possession, told in Possessed, is based on a diary kept by a Jesuit priest assisting Father Bowdern. The diary, the most complete account of an exorcism since the Middle Ages, is published for the first time in this revised edition of Possessed.