As nineteenth-century realism became more and more intrepid in its pursuit of describing and depicting everyday life, it blurred irrevocably into the caustic and severe mode of literature better named satire. Realism's task of portraying the human became indistinguishable from satire's directive to castigate the human. Introducing an entirely new way of thinking about realism and the Victorian novel, Aaron Matz refers to the fusion of realism and satire as 'satirical realism': it is a mode in which our shared folly and error are so entrenched in everyday life, and so unchanging, that they need no embellishment when rendered in fiction. Focusing on the novels of Eliot, Hardy, Gissing, and Conrad, and the theater of Ibsen, Matz argues that it was the transformation of Victorian realism into satire that granted it immense moral authority, but that led ultimately to its demise.

An expansive study of the novel's moral ambivalence toward procreation, from the nineteenth century through modernism to the present.

Shows how the scientific question, 'Are we automata?', was addressed in late nineteenth-century literature and the arts.

Provides a comprehensive overview for both beginning and advanced students of satiric forms from ancient poetry to contemporary digital media.

Postcolonial Satire: Indian Fiction and the Reimagining of Menippean Satire positions postcolonial South Asian satiric fiction in both the cutting-edge territory of political resistance writing and the ancient tradition of Menippean satire. Postcolonial Satire aims to disrupt the relationship between postcolonial literature and magic realism, by discussing the work of writers such as G. V. Desani, Aubrey Menen, Salman Rushdie, and Irwin Allan Sealy as one movement into the entirely subversive realm of satire. Indian fiction, and the fiction of other colonized cultures, can be re-construed through the lens of satire as openly critical of a broad spectrum of political and cultural issues. Employing the strengths of postcolonial theory and criticism, Postcolonial Satire expands upon the postcolonial works of these authors by analyzing them as satire, rather than magical realism with satirical elements.

How did literature shape nineteenth-century science? Erasmus Darwin and his grandson, Charles, were the two most important evolutionary theorists of eighteenth- and nineteenth-century Britain. Although their ideas and methods differed, both Darwins were prolific and inventive writers: Erasmus composed several epic poems and scientific treatises, while Charles is renowned both for his collected journals (now titled The Voyage of the Beagle) and for his masterpiece, The Origin of Species. In The Age of Analogy, Devin Griffiths argues that the Darwins’ writing style was profoundly influenced by the poets, novelists, and historians of their era. The Darwins, like other scientists of the time, labored to refashion contemporary literary models into a new mode of narrative analysis that could address the contingent world disclosed by contemporary natural science. By employing vivid language and experimenting with a variety of different genres, these writers gave rise to a new relational study of antiquity, or “comparative historicism,” that emerged outside of traditional histories. It flourished instead in literary forms like the realist novel and the elegy, as well as in natural histories that explored the continuity between past and present forms of life. Nurtured by imaginative cross-disciplinary descriptions of the past—from the historical fiction of Sir Walter Scott and George Eliot to the poetry of Alfred Tennyson—this novel understanding of history fashioned new theories of natural transformation, encouraged a fresh investment in social history, and explained our intuition that environment shapes daily life. Drawing on a wide range of archival evidence and contemporary models of scientific and literary networks, The Age of Analogy explores the critical role analogies play within historical and scientific thinking. Griffiths also presents readers with a new theory of analogy that emphasizes language's power to foster insight into nature and human society. The first comparative treatment of the Darwins’ theories of history and their profound contribution to the study of both natural and human systems, this book will fascinate students and scholars of nineteenth-century British literature and the history of science.

This volume of thirteen essays presents rigorous new research by western and Russian scholars on Russian art of the nienteenth and early-twentieth centuries. Over More than three decades after the publication of Elizabeth Valkenier's pioneering monograph, Russian Realist Art, this impressive collection showcases the latest methodology and subjects of inquiry, expanding the parameters of what has become an area of enormous intellectual and popular appeal. Major artists including Ilia Repin, Valentin Serov, and Wassily Kandinsky are considered afresh, as are the Peredvizhnik and Mir iskusstva movements and the Abramtsevo community. The book also breaks new ground to embrace subjects such as Russian graphic satire and children's book illustration, as well as stimulating aspects of patronage and display. Collectively, the essays include a range of approaches, from close textual readings to institutional critique. They also develop major themes inspired by Valkenier's work, among them: the emergence and evolution of cultural institutions, the development of aesthetic discourse and artistic terminology, debates between the Academy of Arts and its challengers, art criticism and the Russian press, and the resonance of various forms of nationalism within the art world. These and other questions engage multiple disciplines—those of art history, Slavic Russian studies, and cultural history, among others—and promise to fuel a vibrant and ascendant field.

Winner of the 2016 Religious Communication Association Book of the Year Award In God Mocks, Terry Lindvall ventures into the muddy and dangerous realm of religious satire, chronicling its evolution from the biblical wit and humor of the Hebrew prophets through the Roman Era and the Middle Ages all the way up to the present. He takes the reader on a journey through the work of Chaucer and his Canterbury Tales, Cervantes, Jonathan Swift, and Mark Twain, and ending with the mediated entertainment of modern wags like Stephen Colbert. Lindvall finds that there is a method to the madness of these mockers: true satire, he argues, is at its heart moral outrage expressed in laughter. But there are remarkable differences in how these religious satirists express their outrage.The changing costumes of religious satirists fit their times. The earthy coarse language of Martin Luther and Sir Thomas More during the carnival spirit of the late medieval period was refined with the enlightened wit of Alexander Pope. The sacrilege of Monty Python does not translate well to the ironic voices of Soren Kierkegaard. The religious satirist does not even need to be part of the community of faith. All he needs is an eye and ear for the folly and chicanery of religious poseurs. To follow the paths of the satirist, writes Lindvall, is to encounter the odd and peculiar treasures who are God’s mouthpieces. In God Mocks, he offers an engaging look at their religious use of humor toward moral ends.