What is it about etching that renders it--according to both the poet-critic Charles Baudelaire and the visionary artist Samuel Palmer--a medium of writing? And, moreover, what makes etching equally adaptable to the expression of both memory and modernity? The "Writing" of Modern Life examines British, French, and American artists who from the polemical beginnings of the Etching Revival in the 1850s to its twentieth-century afterlife practiced etching as a form of quasi-literary authorship. Whether or not these printmakers viewed etching as a medium for expressing thoughts or personality, as Baudelaire and Palmer claimed, they did find in the craft a way to suggest both elegiac recollection and the visual strangeness of modern life. Containing essays by Martha Tedeschi, Peyton Skipwith, Anna Arnar, Allison Morehead, and Elizabeth Helsinger, and generously illustrated with works by both well-known and less-heralded printmakers, The "Writing" of Modern Life is an interdisciplinary collection that will appeal to literary and art historians alike.

"In this book Benjamin reveals Baudelaire as a social poet of the very first rank. More than a series of studies of Baudelaire, these essays show the extent to which Benjamin identifies with the poet and enable him to explore his own notion of heroism."--BOOK JACKET.

Winner of the 2021 IACP Award for Literary or Historical Food Writing Longlisted for the 2021 Plutarch Award How a leading writer of the Lost Generation became America’s most famous farmer and inspired the organic food movement. Louis Bromfield was a World War I ambulance driver, a Paris expat, and a Pulitzer Prize–winning novelist as famous in the 1920s as Hemingway or Fitzgerald. But he cashed in his literary success to finance a wild agrarian dream in his native Ohio. The ideas he planted at his utopian experimental farm, Malabar, would inspire America’s first generation of organic farmers and popularize the tenets of environmentalism years before Rachel Carson’s Silent Spring. A lanky Midwestern farm boy dressed up like a Left Bank bohemian, Bromfield stood out in literary Paris for his lavish hospitality and his green thumb. He built a magnificent garden outside the city where he entertained aristocrats, movie stars, flower breeders, and writers of all stripes. Gertrude Stein enjoyed his food, Edith Wharton admired his roses, Ernest Hemingway boiled with jealousy over his critical acclaim. Millions savored his novels, which were turned into Broadway plays and Hollywood blockbusters, yet Bromfield’s greatest passion was the soil. In 1938, Bromfield returned to Ohio to transform 600 badly eroded acres into a thriving cooperative farm, which became a mecca for agricultural pioneers and a country retreat for celebrities like Humphrey Bogart and Lauren Bacall (who were married there in 1945). This sweeping biography unearths a lost icon of American culture, a fascinating, hilarious and unclassifiable character who—between writing and plowing—also dabbled in global politics and high society. Through it all, he fought for an agriculture that would enrich the soil and protect the planet. While Bromfield’s name has faded into obscurity, his mission seems more critical today than ever before.

From T.J. Clark comes this provocative study of the origins of modern art in the painting of Parisian life by Edouard Manet and his followers. The Paris of the 1860s and 1870s was a brand-new city, recently adorned with boulevards, cafés, parks, Great Exhibitions, and suburban pleasure grounds—the birthplace of the habits of commerce and leisure that we ourselves know as "modern life." A new kind of culture quickly developed in this remade metropolis, sights and spectacles avidly appropriated by a new kind of "consumer": clerks and shopgirls, neither working class nor bourgeois, inventing their own social position in a system profoundly altered by their very existence. Emancipated and rootless, these men and women flocked to the bars and nightclubs of Paris, went boating on the Seine at Argenteuil, strolled the island of La Grande-Jatte—enacting a charade of community that was to be captured and scrutinized by Manet, Degas, and Seurat. It is Clark's cogently argued (and profusely illustrated) thesis that modern art emerged from these painters' attempts to represent this new city and its inhabitants. Concentrating on three of Manet's greatest works and Seurat's masterpiece, Clark traces the appearance and development of the artists' favorite themes and subjects, and the technical innovations that they employed to depict a way of life which, under its liberated, pleasure-seeking surface, was often awkward and anxious. Through their paintings, Manet and the Impressionists ask us, and force us to ask ourselves: Is the freedom offered by modernity a myth? Is modern life heroic or monotonous, glittering or tawdry, spectacular or dull? The Painting of Modern Life illuminates for us the ways, both forceful and subtle, in which Manet and his followers raised these questions and doubts, which are as valid for our time as for the age they portrayed.

It's time for us to re-examine the past. Our lives are infinitely richer if we take the time to look at what the Greeks and Romans have given us in politics and law, religion and philosophy and education, and to learn how people really lived in Athens, Rome, Sparta and Alexandria. This is a book with a serious point to make but the author isn't simply a classicist but a comedian and broadcaster who has made television and radio documentaries about humour, education and Dorothy Parker. This is a book for us all. Whether political, cultural or social, there are endless parallels between the ancient and modern worlds. Whether it's the murder of Caesar or the political assassination of Thatcher; the narrative arc of the hit HBO series The Wire or that of Oedipus; the popular enthusiasm for the Emperor Titus or President Obama - over and over again we can be seen to be living very much like people did 2,000 or more years ago.

Why did Thomas Eakins, now considered the foremost American painter of the nineteenth century, make portraiture his main field in an era when other major artists disdained such a choice? With a rich discussion of the cultural and vocational context of the late nineteenth and early twentieth centuries, Elizabeth Johns answers this question.

Casting aside the traditional conception of film as an outgrowth of photography, theater, and the novel, the essays in this volume reassess the relationship between the emergence of film and the broader culture of modernity. Contributors, leading scholars in film and cultural studies, link the popularity of cinema in the late nineteenth century to emerging cultural phenomena such as window shopping, mail-order catalogs, and wax museums.

This early work by Franz Boas was originally published in 1928 and we are now republishing it with a brand new introductory biography. 'Anthropology and Modern Life' is a work on the study of humans and their lives in various societies. Franz Boas was born on July 9th 1958, in Minden, Westphalia. Even though Boas had a passion the natural sciences, he enrolled at the University at Kiel as an undergraduate in Physics. Boas completed his degree with a dissertation on the optical properties of water, before continuing his studies and receiving his doctorate in 1881. Boas became a professor of Anthropology at Columbia University in 1899 and founded the first Ph.D program in anthropology in America. He was also a leading figure in the creation of the American Anthropological Association (AAA). Franz Boas had a long career and a great impact on many areas of study. He died on 21st December 1942.

The verse and prose poems of this third collection by Harvey shows her signature wit (the factory puffs its own set of clouds), darkened by an ominous sense of fearfulness in a post-9/11 world, which the poems' seeming levity tries to combat. The backbone of the collection is a pair of sequences titled The Future of Terror and Terror of the Future, that explore those two increasingly loaded words using a clever alphabetical system with haunting results: We were just a gumdrop on the grid. Prose poems bookending the sequences present a fable about a lonely robot (When Robo-Boy feels babyish, he has the option of really reverting); a study of appetite (Ma gave Dinna' Pig his name so that no-one would forget where that pig was headed); an explanation of how the impossibility of mind-reading led to love (Even when they press their ears or mouths or noses together, the skull wall is still in the way); and an unlikely dinner ritual (rip the silhouette from the sky and drag it inside). A few short, lineated poems punctuate the blocks of prose: World, I'm no one/ to complain about you.

It is a commonplace that the modern world cannot be experienced as enchanted--that the very concept of enchantment belongs to past ages of superstition. Jane Bennett challenges that view. She seeks to rehabilitate enchantment, showing not only how it is still possible to experience genuine wonder, but how such experience is crucial to motivating ethical behavior. A creative blend of political theory, philosophy, and literary studies, this book is a powerful and innovative contribution to an emerging interdisciplinary conversation about the deep connections between ethics, aesthetics, and politics. As Bennett describes it, enchantment is a sense of openness to the unusual, the captivating, and the disturbing in everyday life. She guides us through a wide and often surprising range of sources of enchantment, showing that we can still find enchantment in nature, for example, but also in such unexpected places as modern technology, advertising, and even bureaucracy. She then explains how everyday moments of enchantment can be cultivated to build an ethics of generosity, stimulating the emotional energy and honing the perceptual refinement necessary to follow moral codes. Throughout, Bennett draws on thinkers and writers as diverse as Kant, Schiller, Thoreau, Kafka, Marx, Weber, Adorno, and Deleuze. With its range and daring, The Enchantment of Modern Life is a provocative challenge to the centuries-old ''narrative of disenchantment,'' one that presents a new ''alter-tale'' that discloses our profound attachment to the human and nonhuman world.