Mothers and daughters -- the female figures neglected by classic psychoanalysis and submerged in traditional narrative -- are at the center of this book. The novels of nineteenth- and twentieth-century women writers from the Western European and North American traditions reveal that the story of motherhood remains the unspeakable plot of Western culture. Focusing on the feminine and, more controversially, on the maternal, this book alters our perception of both the familial structures basic to traditional narrative -- the Oedipus story -- and the narrative structures basic to traditional representations of the family -- Freud's family romance. Confronting psychoanalytic theories of subject-formation with narrative theories, Marianne Hirsch traces the emergence and transformation of female family romance patterns from Jane Austen to Marguerite Duras.

One of the biggest stumbling blocks we hit when setting out to make our dreams come true is appreciating what is going well. Most of us have an unfortunate tendency to dwell on the problems rather than on the good things in our lives ... and then we wonder why things just seem to keep getting worse instead of better. In The Power of Appreciation in Everyday Life, psychologist Noelle Nelson explains how you can achieve success in every area of your life through transforming your beliefs with appreciation.

In recent decades, globalization has led to increased mobility and interconnectedness. For a growing number of people, contemporary life entails new local and transnational interdependencies which transform individual and collective allegiances. Contemporary literature often reflects these changes through its exploration of migrant experiences and transcultural identities. Calling into question traditional definitions of culture, many recent works of poetry and prose fiction go beyond the spatial boundaries of a given state, emphasizing instead the mixing and collision of languages, cultures, and identities. In doing so, they also challenge recent and contemporary discourses about cultural identities, fostering a more nuanced understanding of the complexities of identity-formation processes in diverse transcultural frameworks. This volume analyses how traditional understandings of culture, as well as literary representations of identity constructs, can be reconceptualized from a transcultural perspective. In four thematic sections focusing on migration, cosmopolitanism, multiculturalism, and literary translingualism, the twelve essays included in this volume explore various facets of transculturality in contemporary poetry and fiction from around the world. Contributors: Malin Lidström Brock, Katherina Dodou, Pilar Cuder–Domínguez, Stefan Helgesson, Christoph Houswitschka, Carly McLaughlin, Kristin Rebien, J.B. Rollins, Karen L. Ryan, Eric Sellin, Mats Tegmark, Carmen Zamorano Llena. Irene Gilsenan Nordin is Professor of English Literature at Dalarna University, Sweden. She is founder and director of DUCIS (Dalarna University Centre for Irish Studies) and leads Dalarna University’s Transcultural Identities research group. Julie Hansen is Research Fellow at the Uppsala Centre for Russian and Eurasian Studies and teaches Russian literature in the Department of Modern Languages at Uppsala University, Sweden. Carmen Zamorano Llena is Associate Professor of English Literature at Dalarna University, Sweden, and member of Dalarna University’s Transcultural Identities research group.

European sculptors of the Neoclassical period often modelled their works in clay before producing finished pieces in marble. This book offers a comprehensive overview of Neoclassical terracotta models by European artists, featuring the works of0. Pajou, Houdon, and Canova, among many others.

Why did people talk so much about avarice in late Renaissance France, nearly a century before Molière's famous comedy, L'Avare? As wars and economic crises ravaged France on the threshold of modernity, avarice was said to be flourishing as never before. Yet by the late sixteenth century, a number of French writers would argue that in some contexts, avaricious behaviour was not straightforwardly sinful or harmful. Considerations of social rank, gender, object pursued, time, and circumstance led some to question age-old beliefs. Traditionally reviled groups (rapacious usurers, greedy lawyers, miserly fathers, covetous women) might still exhibit unmistakable signs of avarice — but perhaps not invariably, in an age of shifting social, economic and intellectual values. Across a large, diverse corpus of French texts, Jonathan Patterson shows how a range of flexible genres nourished by humanism tended to offset traditional condemnation of avarice and avares with innovative, mitigating perspectives, arising from subjective experience. In such writings, an avaricious disposition could be re-described as something less vicious, excusable, or even expedient. In this word history of avarice, close readings of well-known authors (Marguerite de Navarre, Ronsard, Montaigne), and of their lesser-known contemporaries are connected to broader socio-economic developments of the late French Renaissance (c.1540-1615). The final chapter situates key themes in relation to Molière's L'Avare. As such, Representing Avarice in Late Renaissance France newly illuminates debates about avarice within broader cultural preoccupations surrounding gender, enrichment and status in early modern France.

The Holy Spirit is in a way the most mysterious of the three “names” of God. For many it is the “unknown God” (Acts 17:23). How can a “Spirit” be love? How can it be a person? What role can a “Spirit” have in the trinitarian relations? In The Breath of God, Vetö argues that a more exact comprehension of the third divine person can be reached by considering the way it acts in the economy of salvation and how it reveals itself in its scriptural names: Ruah and Pneuma, breath or wind. Just as, in the eternal life of God, the Father and the Son are precisely what their names designate, likewise, the Holy Spirit is the Breath of God. The procession of the Spirit is the “breathing out” of the Father into the Son, the communication of one intimacy into another, and the “breathing” back of the Son into the Father. This leads to reshaping many aspects of trinitarian theology, in particular divine personhood. It is also fruitful for the believer’s life of prayer because it offers a better understanding of the distinct relationship one can have to Father, Son, and Spirit.