Elizabeth Kraft – författare

The Collected Works of Anna Letitia Barbauld presents, for the first time, all the known surviving works of this major English writer, who lived from 1743 to 1825. Poet, essayist, editor, innovative writer for children, polemicist for religious and political reform, Barbauld helped set the agenda for Anglo­American culture for over a century. Her poems influenced Coleridge and Wordsworth; her writings on education, church­state relations, identity politics, and the ethics of citizenship are freshly relevant today; her commentary on books and writers went far to establish today's canon of English novelists. Beyond their importance, her writings are distinguished by great charm and profound intelligence.Volume III, Literary Criticism, brings together her considerable body of work in literary criticism, from her early essays on the poets Mark Akenside and William Collins to her canon­making introductions to the 50-volume edition of British Novelists issued by the publishing house of Longman. Barbauld also edited and introduced the Correspondence of Samuel Richardson in an edition which may very well be responsible for a young Jane Austen's enthusiastic reading of Richardson's work and her own foray into the writing of novels. Also included in this volume is the preliminary essay Barbauld wrote to preface the edition of Selections from the Spectator, Tatler, Guardian, and Freeholder published by Joseph Johnson. Like her short, unsigned reviews for the Monthly Review, the introductory essays were addressed to a growing middle-class readership and served to elevate the taste of the reading public. Barbauld's critical work served as a model for women writers of the next generations. George Eliot and Virginia Woolf would also write anonymous reviews for the magazines, thus honing their own skills and continuing to encourage the refinement of literary taste and production. Barbauld's love of literature fueled her critical analyses, and her essays speak to the love of reading as much as they provide critique of the works under consideration. Her concern is always for the common reader who seeks in books both instruction and pleasure.

In Restoration Stage Comedies and Hollywood Remarriage Films, Elizabeth Kraft brings the canon of Restoration comedy into the conversation initiated by Stanley Cavell in his book Pursuits of Happiness: The Hollywood Comedy of Remarriage. Before there could be imagined remarriages of the sort Cavell documents, there had to be imagined marriages of equality. Such imagined marriages were first mapped out on the Restoration stage by witty pairs such as Harriet and Dorimant, Millamant and Mirabell, and Alithea and Harcourt who are precursors of the central couples in films such as Bringing Up Baby, His Girl Friday, and The Lady Eve. In considering the Restoration comedy canon in one-on-one discourse with the Hollywood remarriage comedy canon, Kraft demonstrates the indebtedness of the twentieth-century films to the Restoration dramatic texts-and the philosophical richness of both canons as they explore the nature and significance of marriage as pursuit of moral perfectionism. Her book will be of interest to specialists in Restoration drama and film scholars.

In Women Novelists and the Ethics of Desire, 1684-1814, Elizabeth Kraft radically alters our conventional views of early women novelists by taking seriously their representations of female desire. To this end, she reads the fiction of Aphra Behn, Delarivier Manley, Eliza Haywood, Sarah Fielding, Charlotte Smith, Frances Burney, and Elizabeth Inchbald in light of ethical paradigms drawn from biblical texts about women and desire. Like their paradigmatic foremothers, these early women novelists create female characters who demonstrate subjectivity and responsibility for the other even as they grapple with the exigencies imposed on them by circumstance and convention. Kraft's study, informed by ethical theorists such as Emmanuel Levinas and Luce Irigaray, is remarkable in its juxtaposition of narratives from ancient and early modern times. These pairings enable Kraft to demonstrate not only the centrality of female desire in eighteenth-century culture and literature but its ethical importance as well.

This volume highlights the variety of forms comedy took in England, with reference to developments in Europe, particularly France, during the European Enlightenment. It argues that comedy in this period is characterized by wit, satire, and humor, provoking both laughter and sympathetic tears. Comic expression in the Enlightenment reflects continuities and engagements with the comedy of previous eras; it is also noted for new forms and preoccupations engendered by the cultural, philosophical, and political concerns of the time, including democratizing revolutions, increasing secularization, and growing emphasis on individualism.Discussions emphasize the period's stage comedy and acknowledge comic expression in various forms of print media including the emerging literary form we now know as the novel. Contributions from scholars reflect a wide variety of interests in the field of 18th-century studies, and the inclusion of a generous number of illustrations throughout demonstrates that the period's visual culture was also an important part of the Enlightenment comic landscape.Each chapter takes a different theme as its focus: form, theory, praxis, identities, the body, politics and power, laughter and ethics. These eight different approaches to Enlightenment comedy add up to an extensive, synoptic coverage of the subject.

In Restoration Stage Comedies and Hollywood Remarriage Films, Elizabeth Kraft brings the canon of Restoration comedy into the conversation initiated by Stanley Cavell in his book Pursuits of Happiness: The Hollywood Comedy of Remarriage. Before there could be imagined remarriages of the sort Cavell documents, there had to be imagined marriages of equality. Such imagined marriages were first mapped out on the Restoration stage by witty pairs such as Harriet and Dorimant, Millamant and Mirabell, and Alithea and Harcourt who are precursors of the central couples in films such as Bringing Up Baby, His Girl Friday, and The Lady Eve. In considering the Restoration comedy canon in one-on-one discourse with the Hollywood remarriage comedy canon, Kraft demonstrates the indebtedness of the twentieth-century films to the Restoration dramatic texts-and the philosophical richness of both canons as they explore the nature and significance of marriage as pursuit of moral perfectionism. Her book will be of interest to specialists in Restoration drama and film scholars.