Oxford University Press's
Academic Insights for the Thinking World
This year on the OUPblog, our authors have marked major anniversaries, championed activism, confronted antisemitism, shattered stereotypes, and sought to understand our post-pandemic world through literature. Dive into the top 10 literature blog posts of the year on the OUPblog:
“Literature, we’re told, is the immortality of speech, but in fact reputations fade quickly.” In this OUPblog, read foundational figure in postcolonial theory, Homi K. Bhabha, in conversation with William Ghosh, author of V.S. Naipaul, Caribbean Writing, and Caribbean Thought (Oxford 2020).
So many fragments of manuscripts exist that a new term—Fragmentology—has recently been applied to the study of these parts and parcels. Librarians, archivists and academics are paying more attention to what can be learned about textual culture from a folio cut, say, from a twelfth-century manuscript and later used by a binder to line the oak boards of a fifteenth-century book.
Across the centuries, in paintings and eventually in photography, one of the most common subjects for representation has been the reader.
According to the early Greek poet Hesiod (ca. 700 BC), the primordial human community consisted only of men, who lived lives of health and ease, enjoying a neighborly relationship with the gods. That relationship soured, however, after Prometheus deceived the Olympian gods for the benefit of mankind. In retaliation, Zeus schemed to punish men by […]
2021 saw the 700th anniversary of the death of poet Dante Alighieri. To mark this, we asked some of our authors to write for the OUPblog on Dante. In this blog, Martin Eisner author of “Dante’s New Life of the Book: A Philology of World Literature”, explores Dante’s divinization of a mortal woman, with specific reference to Beatrice from Dante’s the New Life (Vita nuova).
2021 saw the 700th anniversary of the death of poet Dante Alighieri. To mark this, we asked authors of some of our new publishing on Dante to write for the OUPblog. Do comedies owe us a happy ending? When Dante called his masterpiece a “comedy” the explanation of his title was fairly straightforward. Comedies promise to […]
The SHAPE (Social Sciences, Humanities, and the Arts for People and the Economy) initiative advocates for the value of the social sciences, humanities, and arts subject areas in helping us to understand the world in which we live and find solutions to global issues. As societies around the world respond to the immediate impact of the COVID-19 pandemic, research from SHAPE disciplines has the potential to illuminate how societies process and recover from various social crises.
Listen to season two of The VSI Podcast for concise and original introductions to a selection of our VSI titles from the authors themselves.
In this OUPblog, Kenneth M. Price explores American poet Walt Whitman and what has often seemed to many to be a loss of Whitman’s early political and poetic radicalism after the war, and how it can be better understood as his own effort to reconceptualize a multiracial democracy.
What role should literature have in the interdisciplinary study of emotion? The dominant answer today seems to be “not much.” Scholars of literature of course write about emotion; but fundamental questions about what emotion is and how it works belong elsewhere: to psychology, cognitive science, neurophysiology, philosophy of mind. In Shakespeare’s time the picture was different. What the period called “passions” were material for ethics and for that part of natural philosophy dealing with the soul; but it was rhetoric that offered the most extensive accounts of the passions.
The year is 1924: the restriction acts designed to turn the tide of Eastern and Southern European immigration into a trickle have been signed into US law. However, nativist panic continues apace. In quick succession three titans of US literary modernism weigh in, each with the novel still judged their best: F. Scott Fitzgerald’s The Great Gatsby (1925), Willa Cather’s The Professor’s House (1926), Ernest Hemingway’s The Sun Also Rises (1926).
There has always been some perceived affinity between the submissive Ophelia and East Asian women. Ophelia is a paradox in world literature. Even when she appears to depend on others for her thoughts like her Western counterpart, the Ophelias in Asian adaptations adopt some rhetorical strategies to make themselves heard, balancing between eloquence and silence, shattering the stereotypes about docile Asian women.
Last summer, during the “Black Lives Matter” protests in US cities galvanized by the murder of George Floyd, it was common to hear marchers chanting “Whose streets? Our streets!” In some instances, police seeking to break up the protests also took up this chant, an ironic retort to the crowd’s claim to political power. These contesting claims to possession of the city streets framed a conflict over social representation in contemporary US life: “whose streets” are they really
Antisemitism has been increasingly in the headlines, from reports of violent incidents directly targeting Jews to the growing prominence of ethnonationalist discourse that makes frequent use of Jewish stereotypes. This surge in anti-Jewishness includes renewed attention to the medieval image of the wandering Jew, translated into contemporary parlance with the term “globalism.” It would be tempting to dismiss such ideas as uninformed distortions of Jewish culture and history. It may be useful then to think with the stereotype rather than against it. What does it mean to think of the world “in Jewish”? What might a vocabulary of Jewish worldliness reveal about the global present?
Recovery takes many forms, the most obvious being physical, mental, and economic. But there must also be a recovery and a newly-discovered sense of values that put the human struggle in perspective and bring the world community to a strongly-held respect for life. The role of language in the destruction of values as well as in their recovery cannot be overstated. Poetry records and expresses, and it keeps us alert to the spiritual consequences of our experiences.