The heart of this study consists of Collins's application of six "cognitive modes" of reading: perception, retrospection, assertion, introspection, expectation, and judgment. In addition, Collins considers the impact of the movement from oral to print-literate culture.

This comparative, interdisciplinary study investigates the relationship between literature and the visual arts in France and Britain from 1750-1900. Through a close examination of the prose writings of Diderot, Baudelaire and Ruskin, read against the background of contemporary philosophy, aesthetics and theories of language, In the Mind’s Eye proposes a new interpretation of the influence and rivalries underlying the development of art criticism as a genre during this period. The visual impulse – the desire to transcend the limitations of language and make the reader see – is located within the historical traditions of ekphrasis, enargeia and the paragone, while in each chapter, the individual author’s theories of the mind, memory and imagination provide a critical framework for his stylistic experiments. In the Mind’s Eye presents an in-depth analysis of the cultural, theoretical and aesthetic implications of artistic border crossings, and by contextualizing the movement toward visual/verbal hybridity in the fiction and criticism of Diderot, Baudelaire and Ruskin, brings new perspectives to nineteenth-century studies in art and literature.

Reading the Written Image is a study of the imagination as it is prompted by the verbal cues of literature. Since every literary image is also a mental image, a representation of an absent entity, Collins contends that imagination is a poiesis, a making-up, an act of play for both author and reader. The "willing suspension of disbelief," which Coleridge said "constitutes poetic faith," therefore empowers and directs the reader to construct an imagined world in which particular hypotheses are proposed and demonstrated. Although the imagination as a central concept in poetics emerges into critical debate only in the eighteenth century, it has been a crucial issue for over two millennia in religious, philosophical, and political discourse. The two recognized alternative methodologies in the study of literature, the poetic and the hermeneutic, are opposed on the issue of the written image: poets and readers feel free to imagine, while hermeneuts feel obliged to specify the meanings of images and, failing that, to minimize the importance of imagery. Recognizing this problem, Collins proposes that reading written texts be regarded as a performance, a unique kind of play that transposes what had once been an oral-dramatic situation onto an inner, imaginary stage. He applies models drawn from the psychology of play to support his theory that reader response is essentially a poietic response to a rule-governed set of ludic cues.

This book situates Louis Zukofsky's poetics (and the lineage of Objectivist poetics more broadly) within a set of ethical concerns in American poetic modernism. The book makes a strong case for perceiving Zukofsky as a missing key figure within this ethical matrix of modernism. Viewing Zukofsy's poetry through the lens of the theoretical work of Theodor Adorno and Emmanuel Levinas, Woods argues for an ethical genealogy of American poetics leading from Zukofsky through the contemporary school of LANGUAGE poetry. Woods brings together modernism and postmodernism, ethics and aesthetics, in interesting and innovative ways which shed new light on our understanding of this neglected strain of modernist poetics.

An innovative multidisciplinary study of the relationship between visual perception and temporal meaning in ancient Greek literature and history writing

Translation is a vital method of not just reading but writing and forms the basis of an exciting range of critical, artistic, and literary opportunities. Combining close readings of literary texts alongside astute critical observations from works by Avital Ronell and Walter Benjamin, amongst others, The Poetics of Translation re-examines key translation studies concepts, challenging our sometimes pragmatic understanding of translation and asking what it is that the discipline can make visible. By highlighting the possibilities of translation as an art form in contemporary innovative writing practices, Geneviève Robichaud reveals translation’s creative and critical potential, arguing that even those literary works that are not exactly translations gain in being apprehended as such. The Poetics of Translation values oblique, even unfinished sources of meaning, dwelling in the speculative spaces of texts and drawing attention to translation as poiesis, as creating that which is tangible and valuable. Situated at the juncture of translation poetics and literary studies, the book celebrates the uncertainty of translation, the plasticity of language and ideas, and the desire to interpret rather than reiterate.

Cinepoetry analyzes how French poets have remapped poetry through the lens of cinema for more than a century. In showing how poets have drawn on mass culture, technology, and material images to incorporate the idea, technique, and experience of cinema into writing, Wall-Romana documents the long history of cross-media concepts and practices often thought to emerge with the digital.In showing the cinematic consciousness of Mallarm? and Breton and calling for a reappraisal of the influential poetry theory of the early filmmaker Jean Epstein, Cinepoetry reevaluates the bases of literary modernism. The book also explores the crucial link between trauma and trans-medium experiments in the wake of two world wars and highlights the marginal identity of cinepoets who were often Jewish, gay, foreign-born, or on the margins.What results is a broad rethinking of the relationship between film and literature. The episteme of cinema, the book demonstates, reached the very core of its supposedly highbrow rival, while at the same time modern poetry cultivated the technocultural savvy that is found today in slams, e-poetry, and poetic-digital hybrids.

Homer and the Poetics of Hades offers a new and unique approach to the Iliad and, more particularly, the Odyssey through an exploration of the role and function of the Underworld as a poetic resource permitting an alternative perspective on the epic past. By portraying Hades as a realm where vision is not possible, Homer creates a unique poetic environment in which social constraints and divine prohibitions do not apply, resulting in a narrative which emulates that of the Muses but which at the same time is markedly distinct from it. In Hades experimentation with, and alteration of, important epic forms and values can be pursued with greater freedom, giving rise to a different kind of poetics: the 'poetics of Hades'. In the Iliad, Homer offers us a glimpse of how this alternative poetics works through the visit of Patroclus' shade in Achilles' dream. The recollection offered by the shade reveals an approach to its past in which regret, self-pity, and a lingering memory of intimate and emotional moments displace an objective tone and traditional exposition of heroic values. However, the potential of Hades for providing alternative means of commemorating the past is more fully explored in the 'Nekyia' of Odyssey 11: there, Odysseus' extraordinary ability to see the dead in Hades allows him to meet and interview the shades of heroines and heroes of the epic past, while the absolute confinement of Hades allows the shades to recount their stories from their own personal points of view. The poetic implications are significant, since by visiting Hades and listening to the stories of the shades Odysseus, and Homer with him, gain access to a tradition in which epic values associated with gender roles and even divine law are suspended in favour of a more immediate and personally inflected approach to the epic past. As readers, this alternative poetics offers us more than just a revised framework within which to navigate the Iliad and the Odyssey, inviting as it does a more nuanced understanding of the Greeks' anxieties around mortality and posthumous fame.

" . . . transcends the realm of literature and poetic criticism to include virtually every field of Arabic and Islamic studies." —Roger Allen Throughout the classical Arabic literary tradition, from its roots in pre-Islamic Arabia until the end of the Golden Age in the 10th century, the courtly ode, or qasida, dominated other poetic forms. In The Poetics of Islamic Legitimacy, Suzanne Stetkevych explores how this poetry relates to ceremony and political authority and how the classical Arabic ode encoded and promoted a myth and ideology of legitimate Arabo-Islamic rule. Beginning with praise poems to pre-Islamic Arab kings, Stetkevych takes up poetry in praise of the Prophet Mohammed and odes addressed to Arabo-Islamic rulers. She explores the rich tradition of Arabic praise poems in light of ancient Near Eastern rites and ceremonies, gender, and political culture. Stetkevych's superb English translations capture the immediacy and vitality of classical Arabic poetry while opening up a multifaceted literary tradition for readers everywhere.

With a thorough examination of ancient views of literary and artistic realism, allegory and symbolism, The Poetics of Phantasia brings together a study of the ways in which the concept of imagination (phantasia in Greek) was used in ancient aesthetics and literary theory. The Greeks and Romans tended to think of the production of works of art in terms of imitation, either of the world around us or of a transcendent ideal world, rather than in terms of originality and creativity. Study of the way phantasia is used in ancient writing about literature and art reveals important features of the ancient approach to the arts and in doing so will also shed light on modern concepts of imagination and the literary and artistic differences between realism and allegory. Covering a range of literary and philosophical material from the beginnings of Greek literature down to the Neoplatonist philosophers of late antiquity, The Poetics of Phantasia discusses three discrete senses of imagination in ancient thought. Firstly, phantasia as visualization is explored: when a writer 'brings before his eyes' what he is describing and enables his audience or reader to visualise it likewise. The second theory of phantasia is that which is capable not only of conveying images from sense-perception but also of receiving images from intellectual and supra-intellectual faculties in the soul, and thus helping people grasp mathematical, metaphysical or even mystical concepts. Finally, phantasia is seen as a creative power which can conjure up an image that points beyond itself and to express ideas outside our everyday experience.