Romantic Autopsy

Romantic Autopsy: Literary Form and Medical Reading charts how medicine influenced the literature of British Romanticism in its themes, motifs, and—most fundamentally—forms. Drawing on new medical specialties at the turn of the nineteenth century along with canonical poems and novels, this book shows that both fields develop analogies that saw literary works as organic bodies and anatomical features as legible texts. Such analogies invited readers and doctors to produce a shared methodology of interpretation. The book’s most distinctive contribution is protocols of diagnosis: a set of practices for interpretation that could be used by doctors to diagnose disease, and by readers to understand fiction and poetry. In Romanticism, such interpretive protocols crossed between the emergent medical fields of anatomy, pathology, psychiatry, and semiology, and the most innovative literary texts, including the lyrics of William Wordsworth and John Keats, the elegies of Percy Bysshe Shelley and Alfred Tennyson, and the novels of Mary Wollstonecraft, Jane Austen, and Mary Shelley. Romantic poems and novels were read through techniques designed for the analysis of disease, while autopsy reports and case histories employed stylistic features associated with poetry and fiction. Such practices counter the assumption of a growing specialization in Romanticism, while suggesting that symptomatic reading (treating a text’s superficial signs as evidence of deeper meaning), a practice still debated today, originated from medicine. Romantic Autopsy provides an original account of the life and afterlife of Romantic-era medicine and literature, offering an important new history underlying modern-day approaches to literary analysis.

Transcending Self-Consciousness: Imagination, Unity and Self-Dissolution in the English Romantic and Sufis Epistemology

English Romantic literature of the late eighteenth and early nineteenth centuries often recounts an individual life journey which depicts physical and spiritual pilgrimage and traverses both the inner and outer world to liberate the self and reach a revelatory moment of unification where the division between human mind and the external world is reconciled. For the Romantic poets this reconciliatory state cannot be achieved through rational investigation but via the power of imagination. In this regard, there is striking resemblance between the mystical and philosophical thought of Sufism and the idealistic thought of the English Romantic poets as they both strive for a sense of unification with the Divine or the Ultimate reality, and they both rely on imagination and intuitive perception to apprehend reality. Applying an analytical-comparative approach with specific reference to Northrop Frye’s anagogic theory (1957) which emphasizes literary commonalities regardless of direct influence or cultural or theological distinctions, this study endeavors to depict that certain Romantic poets’ longing for the reconciliation of subject and object dualism via imagination and its sublime product, poetic language, echoes the mystic’s pursuit of transcendental states of consciousness and unification with the divinely infinite. Through analysis of the concept of self-dissolution (fana) in Islamic mysticism and Sufi literature, particularly the poems of Jalal ad-Din Mohammad Balkhi (1207-1273) known in the West as Rumi, the outcome of this study reveals that the Romantics’ yearning for a state of reconciliation, which is prevalent in the major works of the Romantic poets such as William Blake (1757-1827), William Wordsworth (1770-1850), Samuel Taylor Coleridge (1772-1834), Percy Bysshe Shelley (1792-1822), and John Keats (1795-1821), corresponds to the mystic’s pursuit of unity or the Sufi’s concept of self-annihilation or fana.

Literary Modernity and the Emancipation of Voice

Chapter 1 approaches the literary manifesto as an exemplary form of literary modernity, which writers all over the world used in the nineteenth and twentieth centuries to declare bold new conceptions of literature and aesthetics. It focuses on texts by Percy Bysshe Shelley and Lu Xun, major writers whose critical sophistication and wide-ranging erudition have made their work sources of both literary influence and forces in ongoing legacies of cultural critique. While the chapter focuses on Shelley’s 1821 A Defence of Poetry and Lu Xun’s 1908 “On the Power of Mara Poetry” and “Toward a Refutation of Malevolent Voices,” it refers also more widely to other of these authors’ writings that sustain and extend the preoccupation with the emancipatory power of poetic voice found in the aforementioned literary manifestoes.

On the Horizon of World Literature

This book compares Romantic England and Republican China as asynchronous moments of incipient literary modernity in different lifeworlds. These moments were oriented alike by “world literature” as a discursive framework of classifications that connected and re-organized local articulations of literary histories and literary modernities. The book examines select literary forms—the literary manifesto, the tale collection, the familiar essay, and the domestic novel—as textual sites for the enactment of new socio-political forms-of-life. These forms function as testing grounds for questions of both literary-aesthetic and socio-political importance: What does it mean to attain a voice? What is a common reader? How does one dwell in the ordinary? What is a woman? In different languages, activating heterogeneous literary and philosophical traditions, the texts analyzed explore by literary means the far-from-settled problem of what it means to be modern in different lifeworlds and ongoing traditions. Authors studied include Percy Bysshe Shelley, Lu Xun, Charles and Mary Lamb, Lin Shu, Zhou Zuoren, Jane Austen, and Eileen Chang. This book contributes to the fields of comparative literature, British Romanticism, and modern Chinese literature.

A COMPARATIVE ANALYSIS OF PERCY BYSSHE SHELLEY AND FAIZ AHMED FAIZ

Pakistani poets like Faiz or Habib Jalib have engraved their indistinguishable mark upon the sphere of renowned poets like Keats, Shelley and Wordsworth world. This study was undertaken to discern the similarities and differences between Faiz Ahmed Faiz and Percy Bysshe Shelley under the theoretical framework of the conflict theory proposed by Karl Marx. For this purpose, both poets' singular poems were selected: Mujh se pehli si muhabbat mere mehboob na maang and England in 1819. The textual analysis results of both poems conclude that although both poets are similar in their revolutionary and reformative ideas, their manner of expression differs. This study is limited in the sense that only singular poems were selected and dissected and this research is open for further research. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0794/a.php" alt="Hit counter" /></p>

Romantic Prayer

Whilst religion and the secular have been continually debated contexts for literature of the Romantic era, the dominant scholarly focus has always been on doctrines and denominations. In analysing the motif of devotion, this book shifts attention to the quintessential articulation of religion as lived experience, as practice, and as a performative rather than descriptive phenomenon. In an era when the tenability and rationality of prayer were much contested, poetry—a form with its own interlinked history with prayer, especially via lyric—was a unique place to register what prayer meant in modernity. This study illustrates how the discourse of prayer continually intervened in the way that poetic practices evolved and responded to the religious and secular questions of the eighteenth- and nineteenth-century moment. After laying out the details of prayer’s historical position in the Romantic era across a spread of religious traditions, it turns to a range of writers, from the identifiably religious to the staunchly sceptical. William Cowper and Anna Letitia Barbauld are shown to use poetry to reflect and reinvent the ideals of prayer inherited from their own Dissenting denominational histories. Samuel Taylor Coleridge’s work is analysed as part of a long engagement with the rationality of prayer in modernity, culminating in an explicit ‘philosophy’ of prayer; William Wordsworth—by contrast—keeps prayer at an aesthetic distance, continually alluding to prayerful language but rarely committing to a devotional voice itself. John Keats, Percy Bysshe Shelley, and Lord Byron are treated in the context of departing from Christianity, under the influence of Enlightenment, materialist and atheist critique—what happens to prayer in poetry when prayer as a language is becoming impossible to maintain?