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. |
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الصفحة xi
... feeling that writers' “lives” are things that within the boundaries of informed scholarship and responsive criticism we bring forth ourselves. Why should we bother? John Bryant broached the question when he asked whether by “Melville ...
... feeling that writers' “lives” are things that within the boundaries of informed scholarship and responsive criticism we bring forth ourselves. Why should we bother? John Bryant broached the question when he asked whether by “Melville ...
الصفحة xiii
... feeling of exile by staging a drama of spiritual life in their work. In lieu of church, theology, and positive belief, the emotions formerly attached to religion are transposed not to a religion of art but to a religion in art, a self ...
... feeling of exile by staging a drama of spiritual life in their work. In lieu of church, theology, and positive belief, the emotions formerly attached to religion are transposed not to a religion of art but to a religion in art, a self ...
الصفحة 8
... , and idyll of personal and cultural liberty grew stronger as Melville aged, but it never displaced his profound feeling of outrage at civilization's trespasses upon primitive innocence; in this respect, Billy 8 exiled royalties.
... , and idyll of personal and cultural liberty grew stronger as Melville aged, but it never displaced his profound feeling of outrage at civilization's trespasses upon primitive innocence; in this respect, Billy 8 exiled royalties.
الصفحة 14
... feeling” whose object was not a specific individual but humanity in general (CD 49), and which therefore was not inimical to civilization but conducive to it. Freud even went so far as to reverse his antireligious stance in The Future ...
... feeling” whose object was not a specific individual but humanity in general (CD 49), and which therefore was not inimical to civilization but conducive to it. Freud even went so far as to reverse his antireligious stance in The Future ...
الصفحة 15
... feelings of community more consonant with the Christian ideal of brotherly love than anything Melville had witnessed in Christendom itself. With the examples of Typee and Christianized Tahiti in mind, Melville would have looked askance ...
... feelings of community more consonant with the Christian ideal of brotherly love than anything Melville had witnessed in Christendom itself. With the examples of Typee and Christianized Tahiti in mind, Melville would have looked askance ...
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 |
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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