In it, Aristotle offers an account of what he calls "poetry" (a term which in Greek literally means "making" and in this context includes drama - comedy, tragedy, and the satyr play - as well as lyric poetry and epic poetry). They are similar in the fact that they are all imitations but different in the three ways that Aristotle describes: 1. Differences in music rhythm, harmony, meter and melody. 2. Difference of goodness in the characters. 3. Difference in how the narrative is presented: telling a story or acting it out. In examining its "first principles," Aristotle finds two: 1) imitation and 2) genres and other concepts by which that of truth is applied/revealed in the poesis. His analysis of tragedy constitutes the core of the discussion. Although Aristotle's Poetics is universally acknowledged in the Western critical tradition, "almost every detail about his seminal work has aroused divergent opinions."

Ornamental Aesthetics offers a theory of ornamentation as a manner of marking out objects for notice, attention, praise, and a means of exploring qualities of mental engagement other than interpretation and representation. Although Thoreau, Dickinson, and Whitman were hostile to the overdecorated rooms and poems of nineteenth-century culture, their writings are full of references to chandeliers, butterflies, diamonds, and banners which indicate their primary investment in ornamentation as a form of attending. Theo Davis argues that this essential quality of ornamentation has been obscured by the enduring emphasis of literary studies on the structure of representation, and on how meaning is embodied in material form. Thoreau, Dickinson, and Whitman's sense of ornamentation as a manner of attending is grounded in an understanding of poetry as an adornment to the world, and thus as a way of relating to what is present rather than of representing it. Ornamental Aesthetics investigates the aesthetic practices of Thoreau, Dickinson, and Whitman through readings of the writings of Martin Heidegger, which also presents the human mind as an agitated, responsive, and ornamental presence. Drawing together work in poetics, rhetoric, philosophy, and nineteenth-century American literature, Ornamental Aesthetics ultimately argues that the kinds of immediate experience of attending which concerns ornamentation should retain a central place in the study of literature and the humanities more broadly.

Nympholeptic goddesses at the end of the theogony -- Nympholepts in ancient Greece -- Goddesses in love and nympholeptic heroes -- Odysseus nympholeptos -- Kephalos in the city -- Hellenistic nympholeptoi

For most of the twentieth century, modernist viewers dismissed the architectural ornament of Louis H. Sullivan (1856-1924) and the majority of his theoretical writings as emotional outbursts of an outmoded romanticism. In this study, Lauren Weingarden reveals Sullivan's eloquent articulation of nineteenth-century romantic practices - literary, linguistic, aesthetic, spiritual, and nationalistic - and thus rescues Sullivan and his legacy from the narrow role imposed on him as a pioneer of twentieth-century modernism. Using three interpretive models, discourse theory, poststructural semiotic analysis, and a pragmatic concept of sign-functions, she restores the integrity of Sullivan's artistic choices and his historical position as a culminating figure within nineteenth-century romanticism. By giving equal weight to Louis Sullivan's writings and designs, Weingarden shows how he translated both Ruskin's tenets of Gothic naturalism and Whitman's poetry of the American landscape into elemental structural forms and organic ornamentation. Viewed as a site where various romantic discourses converged, Sullivan's oeuvre demands a cross-disciplinary exploration of each discursive practice, and its "rules of accumulation, exclusion, reactivation." The overarching theme of this study is the interrogation and restitution of those Foucauldian rules that enabled Sullivan to articulate architecture as a pictorial mode of landscape art, which he considered co-equal with the spiritual and didactic functions of landscape poetry.

Aristotle's Poetics has held the attention of scholars and authors through the ages, and Averroes has long been known as "the commentator" on Aristotle. His Middle Commentary on Aristotle's Poetics is important because of its striking content. Here, an author steeped in Aristotle's thought and highly familiar with an entirely different poetical tradition shows in careful detail what is commendable about Greek poetics and commendable as well as blameworthy about Arabic poetics.

This translation of Likhachev’s Poetika Drevnerusskoy Literatury (The Poetics of Early Russian Literature), provides a description of the basic themes of early (tenth to seventeenth century) Russian literature. Likhachev compares literary narrative with narrative used in the representational arts. Furthermore, Likhachev stresses the genre-based character of medieval Russian literature and shows how choice of style in medieval times depended on a genre with its own specific etiquette and how innovation was discouraged. The text contrasts medieval abstraction and modern realism, as Likhachev shows how realisticness gradually breaks through in specific situations—such as those of princely crimes. Likhachev draws contrasts in three different areas: the basic stock of symbols and comparisons used in early Russian literature with those used in modern literature, artistic time in folklore and early Russian literature, and artistic space in folklore and early Russian literature. Likhachev traces the gradual development into modern artistic time through a comparison of the chronicle, the first Russian play, the seventeenth century writer Avvakum, and three modern authors, Goncharov, Dostoevsky and Saltykov-Shchedrin. Finally, the text gives a justification for studying early literatures. This book will be invaluable for students of Russian, medieval and comparative literature.

The book looks at dance at the beginnings of the 20th century, the time during which modern dance first began to make its radical departure from the aesthetics of classical ballet. Author Gabriele Brandstetter traces modern dance's connection to new innovations and trends in visual and literary arts to argue that modern dance is in fact the preeminent symbol of modernity.

A scientist recruits volunteers for the trial of a new recreational drug that exclusively affects women. Among them is “Number 4,” who becomes emotionally involved with first the scientist and then his wife, a well-known visual artist in the midst of a creative crisis. The scientist is oblivious to the atrocities his new drug will bring to the city; his wife is oblivious to the superfluousness of the objects she has made her life’s work exhibiting in galleries and museums. Despite prominence as designers of artificial emotional states, Number 4’s presence in their lives pierces their complacency, gradually undoing the many certainties they’ve accumulated in their lives of ease.