"The difference between the Parthenon and the World Trade Center, between a French wine glass and a German beer mug, between Bach and John Philip Sousa, between Sophocles and Shakespeare, between a bicycle and a horse, though explicable by historical moment, necessity, and destiny, is before all else a difference of imagination. The imagination is like the drunk man who has lost his watch, and must get drunk again to find it. It is as intimate as speech and custom, and to trace its ways we need to re–educate our eyes."—Guy Davenport Modernism spawned the greatest explosion of art, architecture, literature, painting, music, and dance of any era since the Renaissance. In its long unfolding, from Yeats, Pound and Eliot to Picasso and Matisse, from Diaghilev and Balanchine to Cunningham and Stravinsky and Cage, the work of Modernism has provided the cultural vocabulary of our time. One of the last pure Modernists, Guy Davenport was perhaps the finest stylist and most protean craftsman of his generation. Publishing more than two dozen books of fiction, essays, poetry and translations over a career of more than forty years, he was awarded a MacArthur Fellowship in 1990. In poetry and prose, Davenport drew upon the most archaic and the most modern of influences to create what he called "assemblages"—lush experiments that often defy classification. Woven throughout is a radical and coherent philosophy of desire, design and human happiness. But never before has Davenport's fiction, nonfiction, poetry and translations been collected together in one compendium. Eight years after his death, The Guy Davenport Reader offers the first true introduction to the far–ranging work of this neglected genius.

In the 40 essays that constitute this collection, Guy Davenport, one of America's major literary critics, elucidates a range of literary history, encompassing literature, art, philosophy and music, from the ancients to the grand old men of modernism.

Guy Davenport (1927–2005), an American writer of fiction, poetry, criticism, and essays, a translator, painter, intellectual, and teacher, brought a breadth and depth of knowledge to his pursuits that few other writers could approach, let alone appraise. In Andre Furlani, this twentieth-century American master has finally found an apt critical reader. In this first sustained critical study of Davenport, Furlani elucidates the depths of Davenport's fiction and its poetic precedents, brings a rare understanding to the author's reworking of twentieth-century literature and intellectual history, and offers unusual insight into his compositional technique. Furlani explores key themes across the spectrum of Davenport's fiction: pastoral utopia; twentieth-century dystopia; sexual ethics; the mythologizing of childhood; the inseparability of the archaic and the modern; and a celebration of the union of sophia, eros, and poesia. Whether Davenport's view of art and the cosmos should be called "postmodern" is a question that Furlani considers closely--offering, finally, a new aesthetic for this American original who, in these pages, at last receives the thorough and meticulous attention he has long merited.

In his 1989 book on Balthus—the storied and controversial artist who worked in Paris throughout the twentieth century—Guy Davenport gives one of the most nuanced, literary, and compelling readings of the work of this master. Reading it today highlights the change in perspectives on sexuality and nudity in art in the past thirty years. Written over several years in his notebooks, Davenport’s distinct reflections on Balthus’s paintings try to explain why his work is so radical, and why it has so often come under scrutiny for its depiction of girls and women. Davenport throws the lens back on the viewer and asks: is it us or Balthus who reads sexuality into these paintings? For Davenport, the answer is clear: Balthus may indeed show us periods in adolescent development that are uncomfortable to view, but the eroticization exists primarily on the part of the viewer. Arguing that Balthus’s figures are erotic only if we make them so, and that their innocence is more present than anything pornographic in them, Davenport posits that the paintings hold up a mirror to our own perversities and force us, difficultly, to confront them. He writes, “The nearer an artist works to the erotic politics of his own culture, the more he gets its concerned attention. Gauguin’s naked Polynesian girls, brown and remote, escape the scandal of Balthus’s, although a Martian observer would not see the distinction.” Davenport’s critique helps us understand Balthus in our times—something we need more than ever as we crucially confront sexual politics in visual art.

"Overall, this volume will afford great pleasure to scholars, teachers, and also those who simply love to watch delightful souls disport themselves in language."--Anne Carson

Virgil’s Eclogues, also known as the Bucolics, is a collection of ten pastoral poems written in Latin during the first century BC. It’s among the most famous cycles of poetry in Latin literature. The Eclogues were written at a time of political and social upheaval in Rome, and they reflect Virgil’s concerns about the state of the Roman Republic under Augustus’s rule. The poems are set in an idealized, rural landscape and feature shepherds engaging in conversations about love, politics, and the natural world. The characters and themes are often allegorical, representing contemporary political figures and events in a veiled manner. The poems also draw on the pastoral tradition established by earlier Greek poets like Theocritus. The first eclogue introduces two shepherds, Tityrus and Meliboeus, who discuss the impact of recent land expropriations on their lives. Other eclogues explore themes such as unrequited love, the idyllic rural life, and the effects of political turmoil on the countryside. This book is part of the Standard Ebooks project, which produces free public domain ebooks.

"The stories are based on historical figures whose endeavors were too early, too late, or went against the grain of their time. They are all people who see the world differently from their contemporaries and therefore seem absurd."--Page 4 of cover.

"The most intellectually exhilarating work published in 2018 . . . A lasting treasure." —Michael Dirda, The Washington Post Hugh Kenner (1923–2003) and Guy Davenport (1927–2005) first met in September 1953 when each gave a paper on Ezra Pound at Columbia University. They met again in the fall of 1957, and their correspondence begins with Kenner's letter of March 7, 1958. In the next forty–four years, they exchanged over one thousand letters. An extraordinary document of a literary friendship that lasted half a century, the letters represent one of the great and—with the dawn of the age of text and Twitter—one of the last major epistolary exchanges of its kind. Students and lovers of modernism will find, in the letters, matchless engagements with Eliot, Joyce, Beckett, Basil Bunting, Charles Tomlinson, R. Buckminster Fuller, Stan Brakhage, Jonathan Williams, and the American modernists William Carlos Williams, Marianne Moore, and Louis Zukofsky. The correspondence ends with Kenner's letter of August 9, 2002, lamenting how they had drifted apart. The extensive notes and cross–referencing of archival sources in Questioning Minds are a major contribution to the study of literary modernism. The letters contained within explore how new works were conceived and developed by both writers. They record faithfully, and with candor, the urgency that each brought to his intellectual and creative pursuits. Here is a singular opportunity to follow the development of their unique fictions and essays.

An epistolary exchange that highlights two singular intellects, their disparate approaches to literature and their mutual admiration.