Why should we be excluded from the history and literature of Judaism because the world of our fathers and mothers became a secularized one, Geoffrey Hartman asks, or because religious literacy, whatever our faith or community affiliation, has gone into relative decline? And why, he asks, do those who have no trouble finding pleasure and intellectual profit in the Greek and Roman classics or in the literary and artistic productions of two millennia of Western Christianity not easily find equal resonance and reward in the major texts in the Jewish tradition? For if Christianity and the classical inheritance stand as two pillars of Western civilization, surely the third pillar is the Jewish tradition. In The Third Pillar Hartman, one of the most influential scholars and teachers of English and comparative literature of recent decades, has brought together some of the most important and eloquent essays he has written since the 1980s on the major texts of the Jewish tradition. In three groupings, on Bible, Midrash, and education, Hartman clarifies the relevance of contemporary literary criticism to canonical texts in the tradition, while demonstrating what has been—and what still remains to be—learned from the Midrash to enrich the interpretation of commentary and art, sacred or secular. "The map of the discipline [of Jewish studies] is still being drawn," Hartman writes. "Barely known areas tempt the explorer, and major reinterpretations remain possible. This third pillar of our civilization . . . is only now being fully excavated: we have discovered something but not everything about its structure and upholding function.
For more than fifty years, Geoffrey Hartman has been a pivotal figure in the humanities. In his first book, in 1954, he helped establish the study of Romanticism as key to the problems of modernity. Later, his writings were crucial to the explosive developments in literary theory in the late seventies, and he was a pioneer in Jewish studies, trauma studies, and studies of the Holocaust. At Yale, he was a founder of its Judaic Studies program, as well as of the first major video archive for Holocaust testimonies. Generations of students have benefited from Hartman’s generosity, his penetrating and incisive questioning, the wizardry of his close reading, and his sense that the work of a literary scholar, no less than that of an artist, is a creative act. All these qualities shine forth in this intellectual memoir, which will stand as his autobiography. Hartman describes his early education, uncanny sense of vocation, and development as a literary scholar and cultural critic. He looks back at how his career was influenced by his experience, at the age of nine, of being a refugee from Nazi Germany in the Kindertransport. He spent the next six years at school in England, where he developed his love of English literature and the English countryside, before leaving to join his mother in America. Hartman treats us to a “biobibliography” of his engagements with the major trends in literary criticism. He covers the exciting period at Yale handled so controversially by the media and gives us vivid portraits, in particular, of Harold Bloom, Paul de Man, and Jacques Derrida. All this is set in the context of his gradual self-awareness of what scholarship implies and how his personal displacements strengthened his calling to mediate between European and American literary cultures. Anyone looking for a rich, intelligible account of the last half-century of combative literary studies will want to read Geoffrey Hartman’s unapologetic scholar’s tale.
The drama of consciousness and maturation in the growth of a poet's mind is traced from Wordsworth's earliest poems to The Excursion of 1814. Mr. Hartman follows Wordsworth's growth into self-consciousness, his realization of the autonomy of the spirit, and his turning back to nature. The apocalyptic bias is brought out, perhaps for the first time since Bradley's Oxford Lectures, and without slighting in any way his greatness as a nature poet. Rather, a dialectical relation is established between his visionary temper and the slow and vacillating growth of the humanized or sympathetic imagination. Mr. Hartman presents a phenomenology of the mind with important bearings on the Romantic movement as a whole and as confirmation of Wordsworth's crucial position in the history of English poetry. Mr. Hartman is professor of English and comparative literature at the University of Iowa. "A most distinguished book, subtle, penetrating, profound."—Rene Wellek. "If it is the purpose of criticism to illuminate, to evaluate, and to send the reader back to the text for a fresh reading, Hartman has succeeded in establishing the grounds for such a renewal of appreciation of Wordsworth."—Donald Weeks, Journal of Aesthetics and Art Criticism.
One of our most incisive critics asks where the assault against the canons of Western culture has led us. "Other scholars have written about 'literature after Auschwitz, ' but none has brought to this dire subject Hartman's combination of knowledge, thoughtfulness, scope, and scruple. . . ".--Denis Donoghue, author of CONNOISSEURS OF CHAOS.
This book - a collection of Hartman's essays from throughout his career - sheds new light on the past four turbulent decades of criticism."--BOOK JACKET.
For more than fifty years, Geoffrey Hartman has been a pivotal figure in the humanities. In his first book, in 1954, he helped establish the study of Romanticism as key to the problems of modernity. Later, his writings were crucial to the explosive developments in literary theory in the late seventies, and he was a pioneer in Jewish studies, trauma studies, and studies of the Holocaust. At Yale, he was a founder of its Judaic Studies program, as well as of the first major video archive for Holocaust testimonies. Generations of students have benefited from Hartman's generosity, his penetrating and incisive questioning, the wizardry of his close reading, and his sense that the work of a literary scholar, no less than that of an artist, is a creative act. All these qualities shine forth in this intellectual memoir, which will stand as his autobiography. Hartman describes his early education, uncanny sense of vocation, and development as a literary scholar and cultural critic. He looks back at how his career was influenced by his experience, at the age of nine, of being a refugee from Nazi Germany in the Kindertransport. He spent the next six years at school in England, where he developed his love of English literature and the English countryside, before leaving to join his mother in America. Hartman treats us to a "biobibliography" of his engagements with the major trends in literary criticism. He covers the exciting period at Yale handled so controversially by the media and gives us vivid portraits, in particular, of Harold Bloom, Paul de Man, and Jacques Derrida. All this is set in the context of his gradual self-awareness of what scholarship implies and how his personal displacements strengthened his calling to mediate between European and American literary cultures. Anyone looking for a rich, intelligible account of the last half-century of combative literary studies will want to read Geoffrey Hartman's unapologetic scholar's tale.
For most people literary criticism is a mystery that often seems inaccessible, written for an in-group. Even worse, a Battle of the Books has broken out between neoconservatives and neoradicals--all the more reason to steer clear of the fray. Geoffrey Hartman argues that ignoring the culture wars would be unwise, for what is at stake is the nature of the arts we prize and our obligation to remain civil and avoid the apocalyptic tone of most political prophecy. Hartman's book is both a survey of the history of modern literary criticism and a strategic intervention. First he presents an account of the culture of criticism in the last one hundred years. He then widens the focus to provide a picture of the critical essay from 1700 to the present in order to show that a major change in style took place after 1950. Two chapters focus on F. R. Leavis and Paul de Man, central--and controversial--figures in academic criticism. Hartman attends to major developments on the continent and in Anglo-American circles that have disrupted the calm of what he calls the friendship or conversational style. On the one hand, critics and thinkers have pursued strange gods in order to enrich and sharpen their critical style. This change Hartman welcomes. On the other hand, along with a renewed interest in politics and historical speculation, a didactic and moralistic tone has again entered the scene. Hartman rejects this new moralism. The author is an eloquent defender of reading the text of criticism as carefully as the text of literature. He argues for a broader conception of critical style, one that would support the open and conversational voice of the public critic as well as the inventive and innovative practice of the technical critic. Hartman sets before us an ideal of literary criticism that can acknowledge theory yet does not shrink from a sustained, text-centered response. Minor Prophecies is a major book by one of our finest critics.
In this fascinating collection of essays, noted cultural critic Geoffrey Hartman raises the essential question of where we can find the real or authentic in today's world, and how this affects the way we can understand our human predicament. Hartman explores such issues as the fantasy of total and perfect information available on the Internet, the biographical excesses of tell-all daytime talk shows, and how we can understand what is "true" in biographical and testimonial writing. And, what, he asks, is the ethical point of all this personal testimony? What has it really taught us? Underlying the entire book is a question of how the Holocaust has shaped the possibilities for truth and for the writing of an authentic life story in today's world, and how we can approach the world in a meaningful way. Hartman produces a meditation on how an appreciation of the aesthetic qualities of art and writing may help us to answer these questions of meaning.
Distinguished literary scholar Geoffrey H. Hartman, himself forced to leave Germany at age nine, collects his essays, both scholarly and personal, that focus on the Holocaust. Hartman contends that although progress has been made, we are only beginning to understand the horrendous events of 1933 to 1945. The continuing struggle for meaning, consolation, closure, and the establishment of a collective memory against the natural tendency toward forgetfulness is a recurring theme. The many forms of response to the devastation - from historical research and survivors' testimony to the novels, films, and monuments that have appeared over the last fifty years - reflect and inform efforts to come to grips with the past, despite events (like those at Bitburg) that attempt to foreclose it. The stricture that poetry after Auschwitz is ""barbaric"" is countered by the increased sense of responsibility incumbent on the creators of these works.
Originally published in 1980, this now classic work of literary theory explores the wilderness of positions that grew out of the collision between Anglo-American practical criticism and Continental philosophic criticism. This second edition includes a new preface by the author as well as a foreword by Hayden White. ?A key text for understanding ?the fate of reading' in the Anglophone world over the last fifty years.”?Hayden White, from the Foreword ?Criticism in the Wilderness may be the best, most brilliant, most broadly useful book yet written by an American about the sudden swerve from the safety of established decorum toward bravely theoretical, mainly European forms of literary criticism.”?Terrence Des Pres, Nation ?A polemical survey that reaffirms the value of the Continental tradition of philosophical literary criticism.”?Notable Books of the Year, New York Times Book Review
Geoffrey Hartman has had a profound impact on 20th century literary theory. This collection of 16 essays reflects on Hartman's work, providing a wide-ranging perspective on recent approaches to Romanticism.
This book is a volume in the Penn Press Anniversary Collection. To mark its 125th anniversary in 2015, the University of Pennsylvania Press rereleased more than 1,100 titles from Penn Press's distinguished backlist from 1899-1999 that had fallen out of print. Spanning an entire century, the Anniversary Collection offers peer-reviewed scholarship in a wide range of subject areas.
After Representation? explores one of the major issues in Holocaust studiesùthe intersection of memory and ethics in artistic expression, particularly within literature. As experts in the study of literature and culture, the scholars in this collection examine the shifting cultural contexts for Holocaust representation and reveal how writersùwhether they write as witnesses to the Holocaust or at an imaginative distance from the Nazi genocideùarticulate the shadowy borderline between fact and fiction, between event and expression, and between the condition of life endured in atrocity and the hope of a meaningful existence. What imaginative literature brings to the study of the Holocaust is an ability to test the limits of language and its conventions. After Representation? moves beyond the suspicion of representation and explores the changing meaning of the Holocaust for different generations, audiences, and contexts.
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