Both the Genteel Tradition and Calvinistic Puritanism exhibited a sense of possessing inside information about the workings of the universe and the intentions of the Almighty. In Humor and Revelation in American Literature, Pascal Covici, Jr., traces this perspective from its early presence to the humorous tradition in America that has been related to the Old Southwest, showing how American Puritan thought was instrumental in the formative stages of American humor. Covici argues that much of American literature works as humor does, surprising readers into sudden enlightenment. The humor from which Mark Twain derived his early models had the same sort of arrogance as American Puritan thought, especially in regard to social and political truths. Twain transcended the roots of that humor, which run from works of nineteenth-century Americans back to British forms of the eighteenth century. In doing so, he helped shape American literature. In addition to reexamining Twain's art, Humor and Revelation in American Literature considers some of the writers long regarded as among the usual suspects in any consideration of cultural hegemony, including Emerson, Thoreau, Hawthorne, and Melville. Covici explores not so much the hypocrisy as the ambivalence repeatedly displayed in American literature. He demonstrates that even though our writers have always had a strong desire to avoid the influences of the past, their independence from its cultural, theological, and psychological effects has been much slower in coming than previously thought. Original and well-written, Humor and Revelation in American Literature will be welcomed by all scholars and critics of American literature, especially those interested in Puritanism, major nineteenth-century writers, Southwestern humor, and Mark Twain.
Based on twenty years of research on the social regulation of academic performances, this book offers theoretical and empirical arguments in favour of the inclusion of the social dimension of human beings as essential for their cognitive activities. We all engage in social interactions, compare ourselves with other people, belong to social groups, and are the object of a myriad of categorisations. Not only do such social experiences affect cognition, but they actually determine its form and its content. Several experiments indeed reveal that cognitive performance depends on the relationship between the individual and the social context in which cognition takes place. And this relationship is not forged directly by features of the situation, but rather by personal construals of these features (most notably social comparison). This fact alone justifies granting the individual's social experiences a psychological status and it further strengthens the key idea of this book, namely that the social context only exists through the intervention of cognitive processes of contextualization (producing a "cognitive context of the self") such as those involved in autobiographical memory. A "social psychology of cognition" is suggested, in which the fashionable distinction between cognition and social cognition makes no sense. From this innovative perspective it is indeed more the social nature of the individual rather than that of the object to be processed that defines the social nature of cognition. Well-known phenomena such as social facilitation and social loafing as well as established educational practices are also re-examined from this perspective.
Both the Genteel Tradition and Calvinistic Puritanism exhibited a sense of possessing inside information about the workings of the universe and the intentions of the Almighty. In Humor and Revelation in American Literature, Pascal Covici, Jr., traces this perspective from its early presence to the humorous tradition in America that has been related to the Old Southwest, showing how American Puritan thought was instrumental in the formative stages of American humor. Covici argues that much of American literature works as humor does, surprising readers into sudden enlightenment. The humor from which Mark Twain derived his early models had the same sort of arrogance as American Puritan thought, especially in regard to social and political truths. Twain transcended the roots of that humor, which run from works of nineteenth-century Americans back to British forms of the eighteenth century. In doing so, he helped shape American literature. In addition to reexamining Twain's art, Humor and Revelation in American Literature considers some of the writers long regarded as among the usual suspects in any consideration of cultural hegemony, including Emerson, Thoreau, Hawthorne, and Melville. Covici explores not so much the hypocrisy as the ambivalence repeatedly displayed in American literature. He demonstrates that even though our writers have always had a strong desire to avoid the influences of the past, their independence from its cultural, theological, and psychological effects has been much slower in coming than previously thought. Original and well-written, Humor and Revelation in American Literature will be welcomed by all scholars and critics of American literature, especially those interested in Puritanism, major nineteenth-century writers, Southwestern humor, and Mark Twain.
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