This perceptive, carefully documented study challenges the traditional assumption that the supernatural virtually disappeared from eighteenth-century poetry as a result of the growing rationalistic temper of the late seventeenth century. Mr. Morris shows that the religious poetry of eighteenth-century England, while not equaling the brilliant work of seventeenth-century and Romantic writers, does reveal a vital and serious effort to create a new kind of sacred poetry which would rival the sublimity of Milton and of the Bible itself. Tracing the major varieties of religious poetry written throughout the century—by major figures and by their now vanished contemporaries—the author explains how later poets and critics made significant departures from the established norms. These changes in religious poetry thus become a valuable means of understanding the shift from a neoclassical to a Romantic theory of literature.

This volume offers readers a unique and comprehensive overview of different theoretical and interdisciplinary perspectives on 'the sublime'.

Explores the sublime in Christian theology and science fiction.

A Theology of the Sublime is the first major response to the influential and controversial Radical Orthodoxy movement. Clayton Crockett develops a constructive radical theology from the philosophy of Immanuel Kant - a philosophy attacked by Radical Orthodoxy - to show Kant's relevance to postmodern philosophy and contemporary theology.

The first in-depth treatment of the major theories of the sublime from Longinus to Kant.

Nature's Sublime uses a radical new form of phenomenology to probe into the deepest traits of the human process in its individual, social, religious, and aesthetic dimensions. Starting with the selving process the essay describes the role of signs and symbols in intra and interpersonal communication. At the heart of the human use of signs is a creative tension between religions symbols and the novel symbols created in the various arts. A contrast is made between natural communities, which flatten out and reject novel forms of semiosis, and communities of interpretation, which welcomes creative and enriched signs and symbols. The normative claim is made that religious sign/symbol systems have a tendency toward tribalism and violence, while the various spheres of the aesthetic are comparatively non-tribal, or even deliberatively anti-tribal. The concept/experience of beauty and the sublime is meant to replace that of religious revelation. The sublime is not merely an internal mode of attunement, contra Kant, but comes from the very depths of nature in the potencies of nature naturing.

American Technological Sublime continues the exploration of the social construction of technology that David Nye began in his award-winning book Electrifying America. Here Nye examines the continuing appeal of the "technological sublime" (a term coined by Perry Miller) as a key to the nation's history, using as examples the natural sites, architectural forms, and technological achievements that ordinary people have valued intensely. Technology has long played a central role in the formation of Americans' sense of selfhood. From the first canal systems through the moon landing, Americans have, for better or worse, derived unity from the common feeling of awe inspired by large-scale applications of technological prowess. American Technological Sublime continues the exploration of the social construction of technology that David Nye began in his award-winning book Electrifying America. Here Nye examines the continuing appeal of the "technological sublime" (a term coined by Perry Miller) as a key to the nation's history, using as examples the natural sites, architectural forms, and technological achievements that ordinary people have valued intensely. American Technological Sublime is a study of the politics of perception in industrial society. Arranged chronologically, it suggests that the sublime itself has a history - that sublime experiences are emotional configurations that emerge from new social and technological conditions, and that each new configuration to some extent undermines and displaces the older versions. After giving a short history of the sublime as an aesthetic category, Nye describes the reemergence and democratization of the concept in the early nineteenth century as an expression of the American sense of specialness. What has filled the American public with wonder, awe, even terror? David Nye selects the Grand Canyon, Niagara Falls, the eruption of Mt. St. Helens, the Erie Canal, the first transcontinental railroad, Eads Bridge, Brooklyn Bridge, the major international expositions, the Hudson-Fulton Celebration of 1909, the Empire State Building, and Boulder Dam. He then looks at the atom bomb tests and the Apollo mission as examples of the increasing ambivalence of the technological sublime in the postwar world. The festivities surrounding the rededication of the Statue of Liberty in 1986 become a touchstone reflecting the transformation of the American experience of the sublime over two centuries. Nye concludes with a vision of the modern-day "consumer sublime" as manifested in the fantasy world of Las Vegas.

Suffering, the sacred, and the sublime are concepts that often surface in humanities research in an attempt to come to terms with what is challenging, troubling or impossible to represent. These intersecting concepts are used to mediate the gap between the spoken and the unspeakable, between experience and language, between body and spirit, between the immanent and the transcendent, and between the human and the divine. The twenty-five essays in Through a Glass Darkly: Suffering, the Sacred, and the Sublime in Literature and Theory, written by international scholars working in the fields of literary criticism, philosophy, and history, address the ways in which literature and theory have engaged with these three concepts and related concerns. The contributors analyze literary and theoretical texts from the medieval period to the postmodern age, from the works of Chaucer, Shakespeare, Donne, and Herbert to those of Endô Shûsaku, Alice Munro, Annie Dillard, Emmanuel Levinas, and Slavoj Žižek. This book will be of particular interest to scholars of religion and literature, philosophy and literature, aesthetic theory, and trauma studies.