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Klappentext: Oceania has a rich and growing literary tradition. The imaginative literature that emerged in the 1960s often reflected the forms and structures of European literature, though the ideas expressed were typically anticolonial. After three decades, the literature of Oceania has become much more complex, in terms of style as well as content; and authors write in a multiplicity of styles and voices. While the written literature of Oceania is continuously gaining more critical attention, questions about the imposition of European literary standards and values as a further extension of colonialism in the Pacific have become a central issue. This book is a detailed survey of the expanding amount of critical and interpretive material written about the imaginative literature of authors from Oceania. It focuses on commentary and scholarship concerned with the poetry, fiction, and drama written in English by indigenous peoples of the Pacific Islands, New Zealand, and Australia. The criticisms have appeared in academic books and journals since the mid-1960s. They have developed to the point at which critical issues, related to decolonization and the expression of ideas without having to first satisfy foreign expectations, often determine the direction of such discussions. Entries are grouped in topical chapters, and each entry includes an extensive annotation. An introductory essay summarizes the evolution of Pacific literature.

" Criticism and self-criticism," or inner-Party struggle as it is sometimes called, has always been a major mechanism of inner-Party decision making and discipline among Chinese political elites, but during the Great Proletarian Cultural Revolution it emerged as a form of mass mobilization and education as well. I shall argue here that this came about as a result of political decisions made in the context of a series of non-reversible structural changes in the Chinese system of communications

"The daughter of one of Britain's longest-serving prime ministers, Mary Gladstone was a notable musician, hostess of one of the most influential political salons in late Victorian London, and probably the first female prime ministerial private secretary in Britain. Pivoting around Mary's initiatives, this intellectual history draws on a trove of unpublished archival material that reveals for the first time the role of music in Victorian liberalism, explores its intersections with literature, recovers what the high Victorian salon was within a wider cultural history, and shows Mary's influence on her father's work. Paying close attention to literary and biographical details, the book also sheds new light on Tennyson's poetry, George Eliot's fiction, the founding of the Royal College of Music, the Gladstone family, and a broad plane of wider British culture, including political liberalism and women, sociability, social theology and aesthetic democracy"--

The aim of this book is to challenge the assumptions made by the structuralist and post-structuralist schools of literary criticism. It defends and attempts to re-evaluate the kind of moral reflection associated with the critical legacy of such writers as Lionel Trilling and Edmund Wilson

Much recent scholarship has shown just how indebted the secular sciences of religion were to the Protestant world from which they grew. Yet this "Protestant world" is typically described schematically, as if Protestantism offered a coherent worldview or even a consistent set of doctrines. A different picture emerges if we deepen our historical horizon, and explore the reflexes, aspirations, and norms that have found a home in the Christian (in this case, Protestant) theological imagination. This "Christian archive" was a heterogeneous place, with room for many things that we would now call secular or even profane. Protestant reform in fact began by condemning this heterogeneity, insisting that much of what the church had come to see was sacred was, at best, only and all too human. Yet centuries of conflict in Europe over the truth of Christianity only pluralized this archive further. The nineteenth-century history of religion grew less out of "Protestantism," in other words, than out of the sedimented mixture of theological, historical, philological, and anthropological materials inherited from these earlier moments. It was, moreover, also an intellectual project that discovered new uses for these materials and thereby opened new horizons of humanistic inquiry. This article makes this argument with reference to sacrifice—a theological challenge for Christian thinkers from the outset of the tradition, but especially for Protestants; a magnet for diverse historical, anthropological, and theological reflections; and a productive zone of inquiry for the nineteenth-century German philosophers, philologians, and "higher critics" of the Hebrew Bible who together helped create the modern history of religion.