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.

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.

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.

This study is concerned with Early Modern English psalm translations. It focusses on the connection between inspiration and formal perfection as it appears in George Wither's "A Preparation to the Psalter", Philip Sidney's "The Defence of Poesy", "The Sidney Psalter" and "The Bay Psalm Book". Taking into account theological, philosophical, and literary contexts of the time, it reveals the struggle to find a suitable language in praise of God as a main concern of Early Modern religious writers, and presents concepts which are highly relevant for the religious poetry of the time. Dissertation. (Series: Religion and Literature / Religion und Literatur, Vol. 5) [Subject: Religious Studies]

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.

The poets of the Northern Song dynasty (960-1126) were writing after what was then and still is acknowledged to be the Golden Age of Chinese poetry, the Tang dynasty (618-907). This study examines how these Song poets responded to their uncomfortable proximity to such impressive predecessors and reveals how their response shaped their literary art. The author's focus is on the poetic theory and practice of the poet Huang Tingjian (1045-1105). This first full-length study in English of one of the most difficult and complex poets of the classical Chinese tradition aims to provide the background for understanding better why Huang was so greatly admired, especially by the outstanding literati of his age, and why later scholars claim Huang is the characteristic Northern Song poet. The author concludes by considering how Huang's literary project resembles, but ultimately differs from, Western literary theories of influence and intertextuality.

Integrating research in linguistics, philosophy, semiotics, neurophenomenology, and literary studies, The Communicative Mind presents a thought-provoking and multifaceted investigation into linguistic meaning construction. It explores the various ways in which the intersubjectivity of communicating interactants manifests itself in language structure and use and argues for the indispensability of dialogue as a semantic resource in cognition. The view of the mind as highly conditioned by the domain of interpersonal communication is supported by an extensive range of empirical linguistic data from fiction, poetry and written and spoken everyday language, including rhetorically “creative” metaphors and metonymies. The author introduces Cognitive Linguistics to the notion of enunciation, which refers to the situated act of language use, and demonstrates the centrality of subjectivity and turn-taking interaction in natural semantics. The theoretical framework presented takes contextual relevance, viewpoint shifts, dynamicity, and the introduction into discourse of elements with no real-world counterparts (subjective motion, fictivity and other forms of non-actuality) to be vital components in the construction of meaning. The book engages the reader in critical discussions of cognitive-linguistic approaches to semantic construal and addresses the philosophical implications of the identified strengths and limitations. Among the theoretical advances in what Brandt refers to as the cognitive humanities is Fauconnier and Turner’s theory of conceptual integration of “mental spaces” which has proved widely influential in Cognitive Poetics and Linguistics, offering a philosophy of language bridging the gap between pragmatics and semantics. With its constructive criticism of the “general mechanism” hypothesis, according to which “blending” can explain everything from the origin of language to binding in perception, Brandt’s book brings the scope and applicability of Conceptual Integration Theory into the arena of scientific debate. The book contains five main chapters entitled Enunciation: Aspects of Subjectivity in Meaning Construction, The Subjective Conceptualizer: Non-actuality in Construal, Conceptual Integration in Semiotic Meaning Construction, Meaning Construction in Literary Text, and Effects of Poetic Enunciation: Seven Types of Iconicity.

The Poetics of the Common Knowledge focuses on Descartes, Hegel, Freud, and the information theorists, on the one hand, and the poets of the American avant-garde, on the other. This book is a call literally for a new poetry, a new making that manifests the possibility for sense-making in a postmodern condition without universals or absolutes. In such a poetry, fragmentation bespeaks not brokenness but the richness of the world apprehended without the habits of recognition.

" . . . 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.

This unique approach to the Iliad and the Odyssey explores the role and function of Hades as a poetic environment in which traditional exposition of heroic values may be subverted in favour of a more personally inflected approach to the epic past, giving rise to a different kind of poetics: the 'poetics of Hades'.