A Poetics of Postmodernism: History, Theory, Fiction

Product Information

Culler, J. (1997). Literary theory: a very short introduction. Oxford and New York: Oxford University Press. Cruz-Villalobos, Luis & Lagunas, Samuel (2020). Plegarias Sórdidas. Santiago de Chile: Independently Poetry. [7] This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Cruz-Villalobos, Luis (2020). Poesía Teológica. Prólogo de John D. Caputo. 2da Ed. Santiago de Chile: Independently Poetry [6] Lyotard, J.-F. (1984). The postmodern condition: a report on knowledge (Trans. Geoff Bennington and Brian Massumi). Minneapolis: University of Minnesota Press.

The mythopoetics of the Oxford Inklings (C.S. Lewis, JRR Tolkien, Owen Barfield, Charles Williams, among others) would also be an example of classical theopoetics. Charles Williams gave the name "Romantic Theology" to his project of establishing a subclass of theology at the intersection of imaginative literature and classical theology. Others have called it Christian Romanticism, Mythopoetics or Theopoetics. Northwind Seminary offers a doctoral degree program in the Romantic Theology of the Oxford Inklings. [www.NorthwindSeminary.edu] Carpenter, Anne (2015). Theo-Poetics: Hans Urs Von Balthasar and the Risk of Art and Being. University of Notre Dame Press. pp.82–116. ISBN 978-0-268-07706-8. Faber, Roland (2003), Gott als Poet der Welt: Anliegen und Perspektiven der Prozesstheologie[ God as Poet of the World: Concerns and Perspectives in Process Theology] (in German), Wissenschaftliche Buchgesellschaft, ISBN 3-534-15864-4 .Regarding catharsis as the defining function of tragedy (1449b 28), Aristotle expects highly of the educative function of poetic literature and claims the response of one who is drawn into the experience of a tragedy is first of all to feel fear and pity (1452a 2; 1452b 1; 1452b 34). In the Nicomachean Ethics, Aristotle holds moral virtue as the result of habit (1103a 15), and moderate sensibility (including pity and fear), as important moral virtues, can reasonably be cultivated, refined and elevated by habitual exposure to tragedy. According to Aristotle, the imitation of an action in a tragedy, by producing the fear and pity we feel, ends in a ritual purification of our feelings from some polluting impiety, thus to temper and reduce them to a moderate measure, and finally to be helpful for the social life. The other school of thought values the philosophical transcendentals as informed by classical theology. [2] It is led by individuals such as Anne M. Carpenter of St. Mary’s College, [3] California, and Richard Viladesau [4] of Fordham University, with contributions from Brian Nixon of Veritas International University. [5] This school of theo-poetics is influenced by the thought of Hans Urs von Balthasar as informed by a range of thinkers as divergent as Gregory of Nyssa, Thomas Aquinas, Maximus the Confessor, Dietrich Richard Alfred von Hildebrand, David Bentely Hart [6] and Pavel Florensky. [7] Description [ edit ]

Houliang, C. Constructing postmodernism with incredulity to metanarrative: a comparative perspective on McHale’s and Hutcheon’s postmodern poetics. McHale, B., & A. Neagu. (2006). Literature and the postmodern: a conversation with Brian McHale. Kritikos: an international and interdisciplinary journal of postmodern cultural sound, text and image. http://intertheory.org/neagu.htm. Accessed 20 June 2013. Theopoetics in its modern context is an interdisciplinary field of study that combines elements of poetic analysis, process theology, narrative theology, and postmodern philosophy. Originally developed by Stanley Hopper and David Leroy Miller in the 1960s and furthered significantly by Amos Wilder with his 1976 text, Theopoetic: Theology and the Religious Imagination.

If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Cruz-Villalobos, Luis (2020). Pauper God. Theographies. Santiago de Chile: Independently Poetry [5]

McHale, B. (2011). Break, period, interregnum. Twentieth-Century Literature, 57, Fall/Winter, 328–340. Kirby, A. (2009). Digimodernism: how new technologies dismantle the postmodern and re-configure our culture. New York: Continuum.The political, social, and intellectual experience of the 1960s helped make it possible for postmodernism to be seen as what Kristeva calls “writing-asexperience-of-limits” (1980a, 137): limits of language, of subjectivity, of sexual identity, and we might also add: of systematization and uniformization. This interrogating (and even pushing) of limits has contributed to the “crisis in legitimation” that Lyotard and Habermas see (differently) as part of the postmodern condition. It has certainly meant a rethinking and putting into question of the bases of our western modes of thinking that we usually label, perhaps rather too generally, as liberal humanism. Varsava, J. A. (1994). Review of Constructing Postmodernism by Brian McHale. Ariel: A Review of International English Literature, 25(3), 135–137.