Exiled Royalties: Melville and the Life We ImagineOxford University Press, 05/01/2006 - 310 من الصفحات Exiled Royalties is a literary/biographical study of the course of Melville's career from his experience in Polynesia through his retirement from the New York Custom House and his composition of three late volumes of poetry and Billy Budd, Sailor. Conceived separately but narratively and thematically intertwined, the ten essays in the book are rooted in a belief that "Melville's work," as Charles Olson said, "must be left in his own 'life,'" which for Milder means primarily his spiritual, psychological, and vocational life. Four of the ten essays deal with Melville's life and work after his novelistic career ended with the The Confidence-Man in 1857. The range of issues addressed in the essays includes Melville's attitudes toward society, history, and politics, from broad ideas about democracy and the course of Western civilization to responses to particular events like the Astor Place Riots and the Civil War; his feeling about sexuality and, throughout the book, about religion; his relationship to past and present writers, especially to the phases of Euro-American Romanticism, post-Romanticism, and nascent Modernism; his relationship to his wife, Lizzie, to Hawthorne, and to his father, all of whom figured in the crisis that made for Pierre. The title essay, "Exiled Royalties," takes its origin from Ishmael's account of "the larger, darker, deeper part of Ahab"--Melville's mythic projection of a "larger, darker, deeper part" of himself. How to live nobly in spiritual exile--to be godlike in the perceptible absence of God--was a lifelong preoccupation for Melville, who, in lieu of positive belief, transposed the drama of his spiritual life to literature. The ways in which this impulse expressed itself through Melville's forty-five year career, interweaving itself with his personal life and the life of the nation and shaping both the matter and manner of his work, is the unifying subject of Exiled Royalties. |
من داخل الكتاب
النتائج 1-5 من 59
الصفحة xiii
... called it “the center of Melville's being.”7 To understand Melville, it seemed necessary to ask “Why Pierre?” and to explore the relationship of the book to those that preceded and followed it, to the logic of Melville's development, to ...
... called it “the center of Melville's being.”7 To understand Melville, it seemed necessary to ask “Why Pierre?” and to explore the relationship of the book to those that preceded and followed it, to the logic of Melville's development, to ...
الصفحة 6
... called its “discreet intimations” (Arvin 57) as well as its statements; there is Melville's engagement with his sources, whose opinions he adopts, revises, transforms, or contests as he shapes and enunciates his own; and there is the ...
... called its “discreet intimations” (Arvin 57) as well as its statements; there is Melville's engagement with his sources, whose opinions he adopts, revises, transforms, or contests as he shapes and enunciates his own; and there is the ...
الصفحة 7
... called artificial wants, which should operate on the native minds with power sufficient to induce labour for their supply.”11 To be fully and permanently Christianized, Ellis maintained, the islanders had to abandon their paradisaical ...
... called artificial wants, which should operate on the native minds with power sufficient to induce labour for their supply.”11 To be fully and permanently Christianized, Ellis maintained, the islanders had to abandon their paradisaical ...
الصفحة 11
... called his “brief against civilization,”16 Melville found it useful to invoke the idea of the noble savage as a norm of reason and sentiment against which to measure and indict the perversions of the West. As a fledgling anthropologist ...
... called his “brief against civilization,”16 Melville found it useful to invoke the idea of the noble savage as a norm of reason and sentiment against which to measure and indict the perversions of the West. As a fledgling anthropologist ...
الصفحة 13
... called civilization “a process in the service of Eros, whose purpose is to combine single human individuals, and after that families, then races, peoples and nations, into one great unity,” and whose driving force is not necessity or a ...
... called civilization “a process in the service of Eros, whose purpose is to combine single human individuals, and after that families, then races, peoples and nations, into one great unity,” and whose driving force is not necessity or a ...
المحتوى
3 | |
Melville and PostRomanticism | 27 |
Melvilles Metaphysics of Democracy Hawthorne and His Mosses | 50 |
Ishmaels Grand Erections | 72 |
5 Exiled Royalties | 97 |
Melville Hawthorne and the Varieties of Homoerotic Experience | 118 |
Melville and the Mediterranean 185657 | 149 |
8 Uncivil Wars | 168 |
Agnostic Spirituality in Clarel | 192 |
10 Alms for Oblivion | 221 |
Notes | 249 |
Index | 285 |
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
Ahab Ahab’s American Arnold Arvin Babbalanja Battle-Pieces belief Bezanson Billy Budd Byron called Carlyle chapter character Charles Olson Christianity civilization Clarel Corr Critical cultural death democracy democratic Derwent divine Duyckinck Emerson emotional Essays ethical exile experience F. O. Matthiessen faith father feeling Freud Friedrich Schlegel Gnostic God’s Harrison Hayford Hawthorne Hawthorne’s heaven Hereafter cited Herman Melville hero Hershel Parker homoeroticism homosexual human ideal imagination intellectual Ishmael Kohut Leyda literary literature live Lizzie man’s Mardi Marquesan Matthiessen Melville seems Melville’s metaphysical mind Moby-Dick moral myth Nathaniel Hawthorne nature ness never Newton Arvin Northrop Frye Pierre poem Poetry political quest reader religion religious Rolfe Romantic rose Schiller Schlegel Sealts sense sexual Shakespeare social spiritual symbol Taji things Thomas Tanselle thought tion tragedy tragic truth Typee University Press vision Wandering Jew whale White-Jacket Whitman William writing wrote York