'The best short story writer in the world' Susan Hill 'This book is a spectacular literary revelation' Sunday Times The collected stories of an award-winning, modern classic American writer who has been compared to Alice Munro, John Updike – and even Anton Chekhov Tenderly, incisively, Edith Pearlman captured life on the page like no one else. Spanning forty years of writing, moving from tsarist Russia to the coast of Maine, from Jerusalem to Massachusetts, these astonishing stories reveal one of America's greatest modern writers. Across a stunning array of scenes-an unforeseen love affair between adolescent cousins, an elderly couple's decision to shoplift, an old woman's deathbed confession of her mother's affair-Edith Pearlman crafts a timeless and unique sensibility, shot through with wit, lucidity and compassion. Part of the Pushkin Press Classics series: timeless storytelling by icons of literature, hand-picked from around the globe Edith Pearlman (1936–2023) published her debut collection of stories in 1996, aged 60. She won The National Book Critics Circle Award for Fiction for Binocular Vision. She published over 250 works of short fiction in magazines, literary journals, anthologies and online publications. Her work won three O. Henry Prizes, the Drue Heinz Prize for Literature, and a Mary McCarthy Prize, among others. In 2011, Pearlman was the recipient of the PEN/Malamud Award, which put her in the ranks of luminaries like John Updike and Joyce Carol Oates.

In this interdisciplinary work, William L. Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America. Drawing on performance studies, religious studies, literary culture, and the history of early American education, Davis analyzes Smith's process of oral composition. How did he produce a history spanning a period of 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative? Eyewitnesses claimed that Smith never looked at notes, manuscripts, or books—he simply spoke the words of this American religious epic into existence. Judging the truth of this process is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation, with an emphasis on the evangelical preaching styles popularized by the renowned George Whitefield and John Wesley.

H.D’s writing continues to inspire generations of readers. Bringing together a number of never-before-published essays, this new collection of H.D.’s writings introduces her compelling perspectives on art, myth, and the creative process. While H.D. is best known for her elemental poetry, which draws heavily on the imagery of natural and ancient worlds, her critical writings remain a largely underexplored and unpublished part of her oeuvre. Crucial to understanding both the formative contexts surrounding her departure from Imagism following the First World War and her own remarkable creative vision, Notes on Thought and Vision, written in 1918, is one of the central works in this collection. H.D. guides her reader to the untamed shores of the Scilly Isles, where we hear of powerful, transformative experiences and of her intense relationship with the paintings of Leonardo da Vinci. The accompanying essays, many published here for the first time, help color H.D.’s astute critical engagement with the past, from the city of Athens and the poetry of ancient Greece. Like Letters to a Young Painter (2017), also published in the ekphrasis series, this collection is essential reading for anyone interested in the creative process.

Hamlet tells Horatio that there are more things in heaven and earth than are dreamt of in his philosophy. In Double Vision, philosopher and literary critic Tzachi Zamir argues that there are more things in Hamlet than are dreamt of--or at least conceded--by most philosophers. Making an original and persuasive case for the philosophical value of literature, Zamir suggests that certain important philosophical insights can be gained only through literature. But such insights cannot be reached if literature is deployed merely as an aesthetic sugaring of a conceptual pill. Philosophical knowledge is not opposed to, but is consonant with, the literariness of literature. By focusing on the experience of reading literature as literature and not philosophy, Zamir sets a theoretical framework for a philosophically oriented literary criticism that will appeal both to philosophers and literary critics. Double Vision is concerned with the philosophical understanding induced by the aesthetic experience of literature. Literary works can function as credible philosophical arguments--not ones in which claims are conclusively demonstrated, but in which claims are made plausible. Such claims, Zamir argues, are embedded within an experiential structure that is itself a crucial dimension of knowing. Developing an account of literature's relation to knowledge, morality, and rhetoric, and advancing philosophical-literary readings of Richard III, Macbeth, Romeo and Juliet, Othello, Antony and Cleopatra, Hamlet, and King Lear, Zamir shows how his approach can open up familiar texts in surprising and rewarding ways.

What exactly is goodness? Where is it found in the literary imagination? Toni Morrison, one of American letters’ greatest voices, pondered these perplexing questions in her celebrated Ingersoll Lecture, delivered at Harvard University in 2012 and published now for the first time in book form. Perhaps because it is overshadowed by the more easily defined evil, goodness often escapes our attention. Recalling many literary examples, from Ahab to Coetzee’s Michael K, Morrison seeks the essence of goodness and ponders its significant place in her writing. She considers the concept in relation to unforgettable characters from her own works of fiction and arrives at conclusions that are both eloquent and edifying. In a lively interview conducted for this book, Morrison further elaborates on her lecture’s ideas, discussing goodness not only in literature but in society and history—particularly black history, which has responded to centuries of brutality with profound creativity. Morrison’s essay is followed by a series of responses by scholars in the fields of religion, ethics, history, and literature to her thoughts on goodness and evil, mercy and love, racism and self-destruction, language and liberation, together with close examination of literary and theoretical expressions from her works. Each of these contributions, written by a scholar of religion, considers the legacy of slavery and how it continues to shape our memories, our complicities, our outcries, our lives, our communities, our literature, and our faith. In addition, the contributors engage the religious orientation in Morrison’s novels so that readers who encounter her many memorable characters such as Sula, Beloved, or Frank Money will learn and appreciate how Morrison’s notions of goodness and mercy also reflect her understanding of the sacred and the human spirit.

Jain Rāmāyaṇa Narratives: Moral Vision and Literary Innovation traces how and why Jain authors at different points in history rewrote the story of Rāma and situates these texts within larger frameworks of South Asian religious history and literature. The book argues that the plot, characters, and the very history of Jain Rāma composition itself served as a continual font of inspiration for authors to create and express novel visions of moral personhood. In making this argument, the book examines three versions of the Rāma story composed by two authors, separated in time and space by over 800 years and thousands of miles. The first is Raviṣeṇa, who composed the Sanskrit Padmapurāṇa (“The Deeds of Padma”), and the second is Brahma Jinadāsa, author of both a Sanskrit Padmapurāṇa and a vernacular (bhāṣā) version of the story titled Rām Rās (“The Story of Rām”). While the three compositions narrate the same basic story and work to shape ethical subjects, they do so in different ways and with different visions of what a moral person actually is. A close comparative reading focused on the differences between these three texts reveals the diverse visions of moral personhood held by Jains in premodernity and demonstrates the innovative narrative strategies authors utilized in order to actualize those visions. The book is thus a valuable contribution to the fields of Jain studies and religion and literature in premodern South Asia.

Tremendous philosophical, social, technological, and aesthetic revolutions overwhelmed those living in the eighteenth and nineteenth centuries. This volume examines the manner in which writers employed the metaphor of the literary palimpsest to respond to the resulting disorie...