By Jon Klancher
A Concise better half to the Romantic Age presents new views at the relationships among literature and tradition in Britain from 1780 to 1830
- Provides unique essays from a number of multi-disciplinary students at the Romantic period
- Includes clean insights into such themes as spiritual controversy and politics, empire and nationalism, and the connection of Romanticism to modernist aesthetics
- Ranges around the Romantic era's literary, visible, and non-fictional genres
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Additional info for A Concise Companion to the Romantic Age
Or, in a sense, it had been a classified world. Homer was simultaneously the essential beginning and the culmination” (Schwab 1984: 23). The forms of knowledge and of discourse made available by the empire changed all that forever, and prompted Europeans to think beyond – and to revolt against – the classical and neo-classical paradigms that they had inherited from the eighteenth century; in other words, they led directly to Romanticism. Even if the empire was not the only area of concern, it was certainly something of an obsession throughout the Romantic period.
R. (1996) The Religious and Romantic Origins of Psychoanalysis. Cambridge, UK: Cambridge University Press. Macaulay, Thomas Babington (1830, 1831/1907) “Moore’s Life of Lord Byron” and “John Bunyan” in Critical and Historical Essays, vol. II. (pp. 399– 410, 613– 42), ed. Ernest Rhys. J. M. Dent & Co. London. Maniquis, Robert M. (2002) “Filling Up and Emptying out the Sublime,” in Robert M. ), British Radical Culture of the 1790s (pp. 369–405). San Marino, CA: Huntington Library Press. Manning, B.
The Gods in Twilight Many cultural blurs – many more than have been discussed here – arose in Romantic transfigurations of religion. The eighteenth-century sublime, for instance, and its traditional godly qualities of distant power, and even terror, perceived in art and nature, dissolved into the selfconscious Romantic sublime. Memory, even of the gods, was drawn into what Thomas De Quincey, the English Opium-Eater, called in Suspiria de Profundis (1845) the “palimpsest” of the human brain. And that suspicion was absorbed into modern forms of the clinically mapped unconscious, where, although now it seems itself a mythical place, Freud first began to trace the illusions of religion.
A Concise Companion to the Romantic Age by Jon Klancher