Richard Eldridge explores the ability of dense and formally interesting literature to respond to the complexities of modern life. Beyond simple entertainment, difficult modern works cultivate reflective depth and help their readers order and interpret their lives as subjects in relation to complex economies and technological systems. By imagining themselves in the role of the protagonist or the authorial persona, readers become immersed in structures of sustained attention, under which concrete possibilities of meaningful life, along with difficulties that block their realization, are tracked and clarified. Literary form, Eldridge argues, generates structures of care, reflection, and investment within readers, shaping if not stabilizing their interactions with everyday objects and events. Through the experience of literary forms of attention, readers may come to think and live more actively, more fully engaging with modern life, rather than passively suffering it. Eldridge considers the thought of Descartes, Kant, Adorno, Benjamin, Stanley Cavell, and Charles Taylor in his discussion of Goethe, Wordsworth, Rilke, Stoppard, and Sebald, advancing a philosophy of literature that addresses our desire to read and the meaning and satisfaction that literary attention brings to our fragmented modern lives.

Aidan explores the ways in which Nietzsche's warning that 'the desert grows' has been taken up by Heidegger, Derrida and Deleuze in their critiques of modernity, and the desert in literature ranging from T.S Eliot to Don DeLillo; from imperial travel writing to postmodernism; and from the Old Testament to salvagepunk.

The essays in this volume, which lie at the intersection of the study of literature, social theory, and intellectual history, locate serious reflections on modernity's complexities in the vibrant currents of modern Indian literature, particularly in the realms of fiction, poetry, and autobiography. Sudipta Kaviraj shows that Indian writers did more than adopt new literary trends in the nineteenth and twentieth centuries. They deployed these innovations to interrogate fundamental philosophical questions of modernity. Issues central to modern European social theory grew into significant themes within Indian literary reflection, such as the influence of modernity on the nature of the self, the nature of historicity, the problem of evil, the character of power under the conditions of modern history, and the experience of power as felt by an individual subject of the modern state. How does modern politics affect the personality of a sensitive individual? Is love possible between intensely self-conscious people, and how do individuals cope with the transience of affections or the fragility of social ties? Kaviraj argues that these inquiries inform the heart of modern Indian literary tradition and that writers, such as Bankimchandra Chattopadhyay, Rabindranath Tagore, and Sibnath Sastri, performed immeasurably important work helping readers to think through the predicament of modern times.

This major study develops a new account of modernity and its relation to the self. Building upon the ideas set out in The Consequences of Modernity, Giddens argues that 'high' or 'late' modernity is a post traditional order characterised by a developed institutional reflexivity. In the current period, the globalising tendencies of modern institutions are accompanied by a transformation of day-to-day social life having profound implications for personal activities. The self becomes a 'reflexive project', sustained through a revisable narrative of self identity. The reflexive project of the self, the author seeks to show, is a form of control or mastery which parallels the overall orientation of modern institutions towards 'colonising the future'. Yet it also helps promote tendencies which place that orientation radically in question - and which provide the substance of a new political agenda for late modernity. In this book Giddens concerns himself with themes he has often been accused of unduly neglecting, including especially the psychology of self and self-identity. The volumes are a decisive step in the development of his thinking, and will be essential reading for students and professionals in the areas of social and political theory, sociology, human geography and social psychology.

Multispecies Modernity: Disorderly Life in Postcolonial Literature considers relationships between animals and humans in the iconic spaces of postcolonial India: the wild, the body, the home, and the city. Navigating fiction, journalism, life writing, film, and visual art, this book argues that a uniquely Indian way of being modern is born in these spaces of disorderly multispecies living. The zones of proximity traversed in Multispecies Modernity link animal-human relations to a politics of postcolonial identity by transgressing the logics of modernity imposed on the postcolonial nation. Disorderly multispecies living is a resistance to the hygiene of modernity and a powerful alliance between human and nonhuman subalterns. In bringing an animal studies perspective to postcolonial writing and art, this book proposes an ethics of representation and an ethics of reading that have wider implications for the study of relationships between human and nonhuman animals in literature and in life.

Fascination with quotidian experience in modern art, literature, and philosophy promotes ecstatic forms of reflection on the very structure of the everyday world. Gosetti-Ferencei examines the ways in which modern art and literature enable a study of how we experience quotidian life. She shows that modernism, while exhibiting many strands of development, can be understood by investigating how its attentions to perception and expectation, to the common quality of things, or to childhood play gives way to experiences of ecstasis&—the stepping outside of the ordinary familiarity of the world. While phenomenology grounds this study (through Husserl, Heidegger, Merleau-Ponty, and Bachelard), what makes this book more than a treatise on phenomenological aesthetics is the way in which modernity itself is examined in its relation to the quotidian. Through the works of artists and writers such as Benjamin, C&ézanne, Frost, Klee, Newman, Pollock, Ponge, Proust, Rilke, Robbe-Grillet, Rothko, Sartre, and Twombly, the world of quotidian life can be seen to harbor a latent ecstasis. The breakdown of the quotidian through and after modernism then becomes an urgent question for understanding art and literature in its capacity to further human experience, and it points to the limits of phenomenological explications of the everyday.

Modern Minority presents a fresh examination of canonical and emergent Asian American literature's relationship to the genre of realism, particularly through its preoccupation with everyday life.

Probing the relationship between modernist literary experimentation and several key strands of occult practice which emerged in Europe from roughly 1894 to 1944, this book sets the work of leading modernist writers alongside lesser known female writers and writers in languages other than English to more fully portray the aesthetic and philosophical connections between modernism and the occult. Although the early decades of the twentieth century-the era of cocktails, motorcars, bobbed hair, and war-are often described as a period of newness and innovation, many writers of the time found inspiration and visionary brilliance by turning to the mysterious occult past. This book's principle intervention is to reimagine the contours and boundaries of literary modernism by welcoming into the conversation a number of significant female writers and writers in languages other than English who are often still relegated to the fringes of modernist studies. Well-remembered poets and novelists such as Ezra Pound, W.B. Yeats, and Aleister Crowley were tied to occult beliefs, and this book sets these leading figures alongside less well-remembered but equally splendid modernists including Paul Brunton, Mary Butts, Alexandra David-Neel, Florence Farr, Dion Fortune, Hermann Hesse, and Rudolf Steiner. From the little magazines where occultism and Fabianism were comfortable companions, to consulting rooms of psychoanalysts where archetypes were revealed to be both mystical and mundane, to the forbidden mountain trails that led to formidable spiritual teachers, the conditions of modernism were invariably those conditions which inspired a return to the occult traditions that many thinkers believed had long evaporated. Indeed, in many ways these traditions were the making of the modern world. By uncovering hidden hopes and anxieties that faced a newly modern Western Europe, this book demonstrates how literary modernists understood occultism as a universal form of cultural expression which has inspired creative exuberance since the dawn of civilisation.

Modernism is a key era in literary studies in which the reading and writing of literature was transformed. The Modernist movement smashed the boundaries of what was perceived as ' literary', with writers abandoning traditional conventions and drawing on a variety of very different influences from art to politics. Modernism is difficult to understand without an awareness of contemporary concerns, and Alan Friedman and Mia Carter offer a comprehensive guide to Modernism:An extensive introduction outlining the history and debates ...

Bryony Randall explores the twin concepts of daily time and of everyday life through the writing of several major modernist authors. The book begins with a contextualising chapter on the psychologists William James and Henri Bergson. It goes on to devote chapters to Dorothy Richardson, Gertrude Stein, H. D. and Virginia Woolf. These experimental writers, she argues, reveal everyday life and daily time as rich and strange, not simply a banal backdrop to more important events. Moreover, Randall argues that paying attention to the everyday and daily time can be politically empowering and subversive. The specific social and cultural context of the early twentieth century is one in which the concept of daily time is particularly strongly challenged. By examining Modernism's engagement with or manifestation of this notion of daily time, she reveals a totally new perspective on their concerns and complexities.