Current philosophical discussions of self-deception remain steeped in disagreement and controversy. In The Self-Deceiving Muse, Alan Singer proposes a radical revision of our commonplace understanding of self-deception. Singer asserts that self-deception, far from being irrational, is critical to our capacity to be acute &"noticers&" of our experience. The book demonstrates how self-deception can be both a resource for rational activity generally and, more specifically, a prompt to aesthetic innovation. It thereby provides new insights into the ways in which our imaginative powers bear on art and life. The implications&—philosophical, aesthetic, and ethical&—of such a proposition indicate the broadly interdisciplinary thrust of this work, which incorporates &"readings&" of novels, paintings, films, and video art.

"Focuses on the phenomenon of self-deception, and proposes a radical revision of our commonplace understanding of it as a token of irrationality. Argues that self-deception can illuminate the rationalistic functions of character"--Provided by publisher.

While there are countless philosophical and psychological studies that focus on sources of the self, narcissism has found relatively little attention in a pre-Freudian context. The Self as Muse fills this gap by examining various aspects of narcissism and their significance for the outpouring of creativity in late eighteenth and nineteenth-century German literature. In many Eighteenth-century works of the period narcissism refers to the creation of an idealized image of the self and the desire to merge with this image. It provided an impetus for poetic production as writers resorted to the Greek myth of Narcissus to express what they perceived as the inner workings of their soul. Yet they were also acutely aware of the vain, and therefore narcissistic, motivations for their explorations of the self. While those influenced by the Pietist tradition attempted to distinguish between an 'unselfish' self-scrutiny and self-indulging vanity, others like Goethe took advantage of narcissism's creative potential and integrated it into their aesthetic endeavors. The abundance of confessional and autobiographical accounts, the burgeoning of poetry drawing on personal experience, the emergence of a type of drama that is based on empathy, and the concern with an individual's ability to control one's senses and emotions in general testify to an unprecedented interest in notions of the self in German literature. MathSs explains the emergence of narcissism in the literature of the period as a sense-inspired concept that aims to bring about a better comprehension of both the self and other human beings, and how writers used narcissism to improve the moral behavior of their readers. It examines eighteenth-century representations of narcissism against the background of Freudian and post-Freudian notions of the concept, and explores narcissism as a creative process that engages both reader and writer in the production of meaning. By showing narcissism's pervasive allure for a broad array of literary productions, MathSs shows that narcissism is a constitutive force not only in literary production but also in the construction of modern subjectivity. Yet this construction is by no means complete and invites the reader to strive toward the illusive image of an ideal.

Slaveholders were preoccupied with presenting slavery as a benign, paternalistic institution in which the planter took care of his family and slaves were content with their fate. In this book, Eugene D. Genovese and Elizabeth Fox-Genovese discuss how slaveholders perpetuated and rationalized this romanticized version of life on the plantation. Slaveholders' paternalism had little to do with ostensible benevolence, kindness and good cheer. It grew out of the necessity to discipline and morally justify a system of exploitation. At the same time, this book also advocates the examination of masters' relations with white plantation laborers and servants - a largely unstudied subject. Southerners drew on the work of British and European socialists to conclude that all labor, white and black, suffered de facto slavery, and they championed the South's 'Christian slavery' as the most humane and compassionate of social systems, ancient and modern.

Combining creative and critical responses from some of today's most progressive and innovative novelists, critics, and theorists, Fiction's Present adventurously engages the aesthetic, political, philosophical, and cultural dimensions of contemporary fiction. By juxtaposing scholarly articles with essays by practicing novelists, the book takes up not only the current state of literature and its criticism but also connections between contemporary philosophy and contemporary fiction. In doing so, the contributors aim to provoke further discussion of the present inflection of fiction—a present that can be seen as Janus-faced, looking both forward to the novel's radically changed, political, economic, and technological circumstances, and back to its history of achievements and problems. Editors R. M. Berry and Jeffrey R. Di Leo contend that examinations of fiction's present are most informative not when they defend philosophical distinctions or develop literary classifications, but when they grapple with elusive topics such as the meaning of a narrative present or the relation of fiction's medium to its representations of context. As the essays reveal, this process, when pursued diligently, breaks down traditional divisions of academic and intellectual labor, compelling the fiction writer to become more philosophical and the theorist to become more imaginative. The value of this book is not in the exhaustiveness of its treatment, but rather in the seriousness of the criticism it incites. The present materializes in quarrel, and it is toward such a beginning that the writings in Fiction's Present work.

This collection of essays considers artistic works that deal with the body without a visual representation. It explores a range of ways to represent this absence of the figure: from abject elements such as bodily fluids and waste to surrogate forms including reliquaries, manuscripts, and cloth. The collection focuses on two eras, medieval and modern, when images referencing the absent body have been far more prolific in the history of art. In medieval times, works of art became direct references to the absent corporal essence of a divine being, like Christ, or were used as devotional aids. By contrast, in the modern era artists often reject depictions of the physical body in order to distance themselves from the history of the idealized human form. Through these essays, it becomes apparent, even when the body is not visible in a work of art, it is often still present tangentially. Though the essays in this volume bridge two historical periods, they have coherent thematic links dealing with abjection, embodiment, and phenomenology. Whether figurative or abstract, sacred or secular, medieval or modern, the body maintains a presence in these works even when it is not at first apparent.

Its champions—and its detractors—have often understood the novel as the genre par excellence of truthlessness. The Narrative Shape of Truth counters this widely accepted view. It argues instead that the novel has found new, historically specific configurations of truth and narrative. The nineteenth-century novel, in particular, can be understood as responding to the emerging tendency to view truth as inseparable from, rather than opposed to, time. Ilya Kliger offers a nonreductive way of reading the histories of philosophy and the novel side by side. He identifies the crucial moment in the epistemological history of narrative when, at the end of the eighteenth century, a new structural affiliation between truth and time emerged. This book examines novels by four authors—Balzac, Stendhal, Dostoevsky, and Tolstoy—as well as the writings of leading European intellectuals and philosophers. Kliger argues that the “realist” novel can be conceived as prompting us (and giving us the means) to think of truth differently, as immanent in a temporal shape rather than transcendent in a principle, a fact, or a higher order.

In The Smile of Tragedy, Daniel Ahern examines Nietzsche’s attitude toward what he called “the tragic age of the Greeks,” showing it to be the foundation not only for his attack upon the birth of philosophy during the Socratic era but also for his overall critique of Western culture. Through an interpretation of “Dionysian pessimism,” Ahern clarifies the ways in which Nietzsche sees ethics and aesthetics as inseparable and how their theoretical separation is at the root of Western nihilism. Ahern explains why Nietzsche, in creating this precursor to a new aesthetics, rejects Aristotle’s medicinal interpretation of tragic art and concentrates on Apollinian cruelty as a form of intoxication without which there can be no art. Ahern shows that Nietzsche saw the human body as the vessel through which virtue and art are possible, as the path to an interpretation of “selflessness,” as the means to determining an order of rank among human beings, and as the site where ethics and aesthetics coincide.

"Examines the crisis of a late eighteenth-century anthropology as it relates to the emergence of a modern consciousness that sees itself as condemned to draw its norms and very self-understanding from itself"--Provided by publisher.

Through close readings of a selection of European novels and novellas written between 1340 and 1827, this study of "analytical fiction" examines how unconsummated love stories probe the frailty of self-knowledge. Tracing elements of what the French call the roman d'analyse in the works of Boccaccio, Marguerite de Navarre, Cervantes, Marie de Lafayette, Samuel Richardson, Jane Austen, and Stendhal, Adele Kudish discusses how the metaphor of unconsummated love is deployed to represent a fundamental lack of insight into the self. Rather than depicting the mind as transparent, analytical fiction deals in the opacity of the mind. Narrators and characters are faced with deception, misprision, doubt, and confusion, leading to self-deception, jealousy, and crises of self. The European Roman d'Analyse reads such epistemological failures as symptoms of a more fundamental preoccupation with the human psyche as un-chartable and bizarre. In this way, the authors of romans d'analyse enact a larger philosophical project: an anatomy of the psyche wherein we are unable-or unwilling-to know ourselves.