George Cotkin – författare

Written in a lively and accessible style, Feast of Excess traces in brief chapters the history of the New Sensibility in America. The book opens with John Cage in 1952, experimenting with an excess of minimalism in his musical piece of silence, 4' 33" and in his chaotic, maximalist work Theater Piece, No. 1. Feast concludes in 1974 with performance artist Chris Burden who, among other things, had himself shot in the arm, crucified to a VW bug, and spent days scrunched up in a locker. Each chapter, devoted to a single year, allows for the moment of creation to be fixed in the biography of the artist(s), the historical moment, and the emerging tradition of the New Sensibility. This New Sensibility was predicated upon excess, pushing things, going too far, whether in the direction of minimalism or maximalism. This excess was, in general, directed at shared concerns, including violence, madness, sexuality, confession, the performative, breaking down barriers between artist and audience, and between high and low culture. It was about liberation. The New Sensibility emerged across varied artistic endeavors in the early 1950s before being named as a specific phenomenon in the mid-1960s by both Susan Sontag and Tom Wolfe. By the middle 1970s, this excess in American culture had become established as the norm. It remains the essence of our culture today, for good and ill. The excess at the center of the New Sensibility can disgust, at times, but when it is leavened with a sense of limits, it can result in cultural products of the highest quality, as well as resist easy consumption and commodification.

Moby-Dick looms large - gargantuan in size, themes, symbols, and influence. Its deep dives, comedic interludes, adventurous journey, and surface effects demand a new approach. Instead of a traditional academic analysis, Dive Deeper grapples in novel fashion with this classic work. For each of the originals 135 chapters (along with Etymology, Extracts, and Epilogue), Dive Deeper has a corresponding brief chapter relating to themes and issues in the original. This permits Dive Deeper to follow the flow of the original and to bring forth new appreciation for the novel, its characters, and its readers. At once creative and informative, Dive Deeper captures the up and down history of the novel, from its original reception to its resurrection in the 1890s, to its ecoming the central work in the canon of American literature in the 1930s. Great books such as Moby-Dick live outside the confines of libraries. They occupy a central place in popular culture. Thus, Dive Deeper tracks the novel as it appears in various motion pictures (more than five major ones to date), comic routines and jokes, paintings, novels, songs (from rock to classical to rap), and in other cultural forms. In the process, Dive Deeper charts how, and why, this novel about a whale and its pursuer has captivated generations of American readers. And why it continues to do so today.Dive Deeper, then, is a creative and original way of approaching a great novel. Readers will gain information and a deeper understanding of an American classic and its place in popular culture.

Herman Melville's epic tale of obsession has all the ingredients of a first rate drama--fascinating characters in solitude and society, battles between good and evil, a thrilling chase to the death--and yet its allusions, digressions, and sheer scope can prove daunting to even the most intrepid reader. George Cotkin's Dive Deeper provides both a guide to the novel and a record of its dazzling cultural train. It supplies easy-to-follow plot points for each of the novel's 135 sections before taking up a salient phrase, image, or idea in each for further exploration. Through these forays, Cotkin traces the astonishing reach of the novel, sighting the White Whale in mainstream and obscure subcultures alike, from impressionist painting circles to political terrorist cells. In a lively and engaging style, Dive Deeper immerses us into the depths of Melville's influence on the literature, film, and art of our modern world. Cotkin's playful wit and critical precision stretch from Camus to Led Zeppelin, from Emerson to Bob Dylan, and bring to life the terrors and wonders of what is arguably America's greatest novel.

In the last two decades of the nineteenth century, Americans were faced with the challenges and uncertainties of a new era. The comfortable Victorian values of continuity, progress, and order clashed with the unsettling modern notions of constant change, relative truth, and chaos. Attempting to embrace the intellectual challenges of modernism, American thinkers of the day were yet reluctant to welcome the wholesale rejection of the past and destruction of traditional values. In Reluctant Modernism: American Thought and Culture, 1880–1900, George Cotkin surveys the intellectual life of this crucial transitional period. His story begins with the Darwinian controversies, since the mainstream of American culture was just beginning to come to grips with the implications of the Origins of Species, published in 1859. Cotkin demonstrates the effects of this shift in thinking on philosophy, anthropology, and the newly developing field of psychology. Drawing on his extensive knowledge of these fields, he explains clearly and concisely the essential tenets of such major thinkers and writers as William James, Franz Boas, Charlotte Perkins Gilman, Henry Adams, and Kate Chopin. Throughout this fascinating, readable history of the American fin de siècle run the contrasting themes of continuity and change, faith and rationalism, despair over the meaninglessness of life and, ultimately, a guarded optimism about the future.

In the last two decades of the nineteenth century, Americans were faced with the challenges and uncertainties of a new era. The comfortable Victorian values of continuity, progress, and order clashed with the unsettling modern notions of constant change, relative truth, and chaos. Attempting to embrace the intellectual challenges of modernism, American thinkers of the day were yet reluctant to welcome the wholesale rejection of the past and destruction of traditional values. In Reluctant Modernism: American Thought and Culture, 1880–1900, George Cotkin surveys the intellectual life of this crucial transitional period. His story begins with the Darwinian controversies, since the mainstream of American culture was just beginning to come to grips with the implications of the Origins of Species, published in 1859. Cotkin demonstrates the effects of this shift in thinking on philosophy, anthropology, and the newly developing field of psychology. Drawing on his extensive knowledge of these fields, he explains clearly and concisely the essential tenets of such major thinkers and writers as William James, Franz Boas, Charlotte Perkins Gilman, Henry Adams, and Kate Chopin. Throughout this fascinating, readable history of the American fin de siècle run the contrasting themes of continuity and change, faith and rationalism, despair over the meaninglessness of life and, ultimately, a guarded optimism about the future.

Europe's leading existential thinkers-Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus-all felt that Americans were too self-confident and shallow to accept their philosophy of responsibility, choice, and the absurd. "There is no pessimism in America regarding human nature and social organization," Sartre remarked in 1950, while Beauvoir wrote that Americans had no "feeling for sin and for remorse" and Camus derided American materialism and optimism. Existentialism, however, enjoyed rapid, widespread, and enduring popularity among Americans. No less than their European counterparts, American intellectuals participated in the conversation of existentialism. In Existential America, historian George Cotkin argues that the existential approach to life, marked by vexing despair and dauntless commitment in the face of uncertainty, has deep American roots and helps to define the United States in the twentieth-century in ways that have never been fully realized or appreciated.As Cotkin shows, not only did Americans readily take to existentialism, but they were already heirs to a rich tradition of thinkers-from Jonathan Edwards and Herman Melville to Emily Dickinson and William James-who had wrestled with the problems of existence and the contingency of the world long before Sartre and his colleagues. After introducing this concept of an American existential tradition, Cotkin examines how formal existentialism first arrived in America in the 1930s through discussion of Kierkegaard and the early vogue among New York intellectuals for the works of Sartre, Beauvoir, and Camus. Cotkin then traces the evolution of existentialism in America: its adoption by Richard Wright and Ralph Ellison to help articulate the African-American experience; its expression in the works of Norman Mailer and photographer Robert Frank; its incorporation into the tenets of the feminist and radical student movements of the 1960s; and its lingering presence in contemporary American thought and popular culture, particularly in such films as Crimes and Misdemeanors, Fight Club and American Beauty.The only full-length study of existentialism in America, this highly engaging and original work provides an invaluable guide to the history of American culture since the end of the Second World War.

Europe's leading existential thinkers-Jean-Paul Sartre, Simone de Beauvoir, and Albert Camus-all felt that Americans were too self-confident and shallow to accept their philosophy of responsibility, choice, and the absurd. "There is no pessimism in America regarding human nature and social organization," Sartre remarked in 1950, while Beauvoir wrote that Americans had no "feeling for sin and for remorse" and Camus derided American materialism and optimism. Existentialism, however, enjoyed rapid, widespread, and enduring popularity among Americans. No less than their European counterparts, American intellectuals participated in the conversation of existentialism. In Existential America, historian George Cotkin argues that the existential approach to life, marked by vexing despair and dauntless commitment in the face of uncertainty, has deep American roots and helps to define the United States in the twentieth-century in ways that have never been fully realized or appreciated.As Cotkin shows, not only did Americans readily take to existentialism, but they were already heirs to a rich tradition of thinkers-from Jonathan Edwards and Herman Melville to Emily Dickinson and William James-who had wrestled with the problems of existence and the contingency of the world long before Sartre and his colleagues. After introducing this concept of an American existential tradition, Cotkin examines how formal existentialism first arrived in America in the 1930s through discussion of Kierkegaard and the early vogue among New York intellectuals for the works of Sartre, Beauvoir, and Camus. Cotkin then traces the evolution of existentialism in America: its adoption by Richard Wright and Ralph Ellison to help articulate the African-American experience; its expression in the works of Norman Mailer and photographer Robert Frank; its incorporation into the tenets of the feminist and radical student movements of the 1960s; and its lingering presence in contemporary American thought and popular culture, particularly in such films as Crimes and Misdemeanors, Fight Club and American Beauty.The only full-length study of existentialism in America, this highly engaging and original work provides an invaluable guide to the history of American culture since the end of the Second World War.