Associationism and the Literary Imagination traces the influence of empirical philosophy and associationist psychology on theories of literary creativity and on the experience of reading literature. It runs from David Hume's Treatise of Human Nature in 1739 to the works of major literary critics of the twentieth century, such as I.A. Richards, W.K. Wimsatt and Northrop Frye. Cairns Craig explores the ways in which associationist conceptions of literature gave rise to some of the key transformations in British writing between the romantic and modernist periods. In particular, he analyses the ways in which authors' conceptions of the form of their readers' aesthetic experience led to radical developments in literary style, from the fragmentary narrative of Sterne's Tristram Shandy in 1760 to Virginia Woolf's experiments in the rendering of characters' consciousness in the 1920s; and from Wordsworth's poetic use of autobiography to J.G. Frazer's exploration of a mythic unconscious in The Golden Bough. Detailed analyses are offered of the ways in which a wide variety of major British writers, including Scott, Lady Morgan, Dickens, Tennyson, Hardy, Yeats, Joyce and Woolf developed their literary techniques on the basis of associationist conceptions of the mind, and of how modern literary criticism - from Arthur Symons to Roland Barthes - is founded on associationist principles. Associationism and the Literary Imagination relocates the traditions of British writing since the eighteenth century within the neglected context of its native empirical philosophy, and reveals how many of the issues assumed to be products of 'postmodern' or 'deconstructive' theory have long been foregrounded and debated within the traditions of British empiricism. This is a work which provides a radical new perspective on the history of literature in Britain and Ireland and challenges many of the assumptions of contemporary theoretical debate about the

How did Jews understand sacred writing before the concepts of "Bible" and "book" emerged? The Literary Imagination in Jewish Antiquity challenges anachronistic categories to reveal new aspects of how ancient Jews imagined written revelation-a wildly varied collection stretching back to the dawn of time, with new discoveries always around the corner.

Premodern Ecologies in the Modern Literary Imagination explores how the cognitive and physical landscapes in which scholars conduct research, write, and teach have shaped their understandings of medieval and Renaissance English literary "oecologies." The collection strives to practice what Ursula K. Heise calls "eco-cosmopolitanism," a method that imagines forms of local environmentalism as a defense against the interventions of open-market global networks. It also expands the idea's possibilities and identifies its limitations through critical studies of premodern texts, artefacts, and environmental history. The essays connect real environments and their imaginative (re)creations and affirm the urgency of reorienting humanity's responsiveness to, and responsibility for, the historical links between human and non-human existence. The discussion of ways in which meditation on scholarly place and time can deepen ecocritical work offers an innovative and engaging approach that will appeal to both ecocritics generally and to medieval and early modern scholars.

John Thelwall and the Materialist Imagination reassesses Thelwall's eclectic body of work from the perspective of his heterodox materialist arguments about the imagination, political reform, and the principle of life itself, and his contributions to Romantic-era science.

This book offers the first account of the dead as an imagined community in the early nineteenth-century. It examines why Romantic and Victorian writers (including Wordsworth, Dickens, De Quincey, Godwin, and D’Israeli) believed that influencing the imaginative conception of the dead was a way to either advance, or resist, social and political reform. This interdisciplinary study contributes to the burgeoning field of Death Studies by drawing on the work of both canonical and lesser-known writers, reformers, and educationalists to show how both literary representation of the dead, and the burial and display of their corpses in churchyards, dissecting-rooms, and garden cemeteries, responded to developments in literary aesthetics, psychology, ethics, and political philosophy. Imagining the Dead in British Literature and Culture, 1790-1848 shows that whether they were lauded as exemplars or loathed as tyrants, rendered absent by burial, or made uncannily present through exhumation and display, the dead were central to debates about the shape and structure of British society as it underwent some of the most radical transformations in its history.

Winner of the 2017 Manfred Lautenschlaeger Award for Theological Promise Winner of the 2017 The George A. and Jean S. DeLong Book History Book Prize The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to "revealed" books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, "Bible," and a bibliographic one,"book." The Literary Imagination in Jewish Antiquity suggests ways of thinking about how Jews understood their own literature before these categories had emerged. In many Jewish texts, there is an awareness of a vast tradition of divine writing found in multiple locations that is only partially revealed in available scribal collections. Ancient heroes such as David are imagined not simply as scriptural authors, but as multidimensional characters who come to be known as great writers who are honored as founders of growing textual traditions. Scribes recognize the divine origin of texts such as Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of the material that we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Eva Mroczek tells an unfamiliar story about sacred writing not bound in a Bible. In listening to the way ancient writers describe their own literature-rife with their own metaphors and narratives about writing-The Literary Imagination in Jewish Antiquity also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions.

During the Romantic era, psychology and literature enjoyed a fluid relationship. Faubert focuses on psychologist-poets who grew out of the literary-medical culture of the Scottish Enlightenment. They used poetry as an accessible form to communicate emerging psychological, cultural and moral ideas.

This book is a literary analysis of J.M. Barrie’s Peter Pan in all its different versions -- key rewritings, dramatisations, prequels, and sequels -- and includes a synthesis of the main critical interpretations of the text over its history. A comprehensive and intelligent study of the Peter Pan phenomenon, this study discusses the book’s complicated textual history, exploring its origins in the Harlequinade theatrical tradition and British pantomime in the nineteenth century. Stirling investigates potential textual and extra-textual sources for Peter Pan, the critical tendency to seek sources in Barrie’s own biography, and the proliferation of prequels and sequels aiming to explain, contextualize, or close off, Barrie’s exploration of the imagination. The sources considered include Dave Barry and Ridley Pearson’s Starcatchers trilogy, Régis Loisel’s six-part Peter Pan graphic novel in French (1990-2004), Andrew Birkin’s The Lost Boys series, the films Hook (1991), Peter Pan (2003) and Finding Neverland (2004), and Geraldine McCaughrean’s "official sequel" Peter Pan in Scarlet (2006), among others.

Australia is the planet’s sole island continent. This book argues that the uniqueness of this geography has shaped Australian history and culture, including its literature. Further, it shows how the fluctuating definition of the island continent throws new light on the relationship between islands and continents in the mapping of modernity. The book links the historical and geographical conditions of islands with their potent role in the imaginaries of European colonisation. It prises apart the tangled web of geography, fantasy, desire and writing that has framed the Western understanding of islands, both their real and material conditions and their symbolic power, from antiquity into globalised modernity. The book also traces how this spatial imaginary has shaped the modern 'man' who is imagined as being the island's mirror. The inter-relationship of the island fantasy, colonial expansion, and the literary construction of place and history, created a new 'man': the dislocated and alienated subject of post-colonial modernity. This book looks at the contradictory images of islands, from the allure of the desert island as a paradise where the world can be made anew to their roles as prisons, as these ideas are made concrete at moments of British colonialism. It also considers alternatives to viewing islands as objects of possession in the archipelagic visions of island theorists and writers. It compares the European understandings of the first and last of the new worlds, the Caribbean archipelago and the Australian island continent, to calibrate the different ways these disparate geographies unifed and fractured the concept of the planetary globe. In particular it examines the role of the island in this process, specifically its capacity to figure a 'graspable globe' in the mind. The book draws on the colonial archive and ranges across Australian literature from the first novel written and published in Australia (by a convict on the island of Tasmania) to both the ancient dreaming and the burgeoning literature of Aboriginal and Torres Strait Islanders in the twenty-first century. It discusses Australian literature in an international context, drawing on the long traditions of literary islands across a range of cultures. The book's approach is theoretical and engages with contemporary philosophy, which uses the island and the archipleago as a key metaphor. It is also historicist and includes considerable original historical research.

Mary Wollstonecraft wrote these two novellas at the beginning and end of her years of writing and political activism. Though written at different times, they explore some of the same issues: ideals of femininity as celebrated by the cult of sensibility, the unequal education of women, and domestic subjugation. Mary counters the contemporary trend of weak, emotional heroines with the story of an intelligent and creative young woman who educates herself through her close friendships with men and women. Darker and more overtly feminist, The Wrongs of Woman is set in an insane asylum, where a young woman has been wrongly imprisoned by her husband. By presenting the novellas in light of such texts as Wollstonecraft’s letters, her polemical and educational prose, similar works by other feminists and political reformists, the literature of sentiment, and contemporary medical texts, this edition encourages an appreciation of the complexity and sophistication of Wollstonecraft’s writing goals as a radical feminist in the 1790s.