John Schad - Böcker

The daughter of a wealthy railway magnate, Paula Power inherits De Stancy Castle, an ancient castle in need of modernization. She commissions George Somerset, a young architect, to undertake the work. Somerset falls in love with Paula but she, the Laodicean of the title, is torn between his admiration and that of Captain De Stancy, whose old-world romanticism contrasts with Somerset's forward-looking attitude. Paula's vacillation, however, is not only romantic. Her ambiguity regarding religion, politics and social progress is a reflection of the author's own. This new Penguin Classics edition of Hardy's text contains an introduction and notes that illuminate and clarify these themes, and draws parallels between the text and the author's life and views.

"Each century," wrote Charles Dickens "[is] more amazed by the century following it than by all the centuries before." Victorians in theory explores the startling conceit that nineteenth-century poetry is amazed by twentieth-century literary theory. In a daring and exciting departure from critical convention, Schad re-reads postructuralist theory through Victorian poetry. Each chapter pairs a poet with a theorist: Robert Browning meets Jacques Derrida; Christina Rossetti encounters Luce Irigaray; Matthew Arnold is after Michel Foucault; Gerald Manley Hopkins dreams with Jacques Lacan; and Elizabeth Barrett Browning haunts Hélène Cixous. Reading both across and between these writers, Schad opens up a radically intertextual space; he wanders, in Matthew Arnold's words, "between two worlds." Across this no-man's land appear a host of unlikely specters, among them T. S. Eliot, Martin Luther, Friedrich Nietzsche, Lewis Carroll's Alice, Walter Benjamin's "angel of history," and the woman taken in adultery.This book will fascinate anyone interested in the Victorians or theory; at once rigorous and readable, it will appeal to both the scholar and the student.

Swinburne called him a bad poet, Tennyson called him dull, Saintsbury called him thin. John Schad celebrates Clough the anti-poet, a loving laureate of the extraordinary dull, who is so thin we can see through, or beyond him. Clough, argues Schad, never gets in the way of the world, or worlds, of which he writes. And these worlds are many: ranging from the orthodox world of the Anglican Oxford that Clough famously abandons, through the turbulent worlds of Paris and Rome that Clough visits in the wake of the revolutionary events of 1848, to the quietly desperate world of Clough’s final years. For Schad, though, Clough’s defining world is the very strange world of continental thought, a world which makes him a most un-Victorian Victorian.

Is there life after theory? If the death of the Author has now been followed by the death of the Theorist, what's left? Indeed, who's left? To explore such riddles Life. After.Theory brings together new interviews with four theorists who are left, each a major figure in their own right: Jacques Derrida, Frank Kermode, Toril Moi, and Christopher Norris. Framed and introduced by Michael Payne and John Schad, the interviews pursue a whole range of topics, both familiar and unfamiliar. Among other things, Derrida, Kermode, Moi and Norris discuss being an outsider, taking responsibility, valuing books, getting angry, doing science, listening to music, remembering Empson, rereading de Beauvoir, being Jewish, asking forgiveness, smoking in libraries, befriending the dead, committing bigamy, forgetting to forget, thinking, not thinking, believing, and being mad. These four key thinkers explore why there is life after theory...but not as we know it. Jacques Derrida is Professor at the +cole des Hautes +tudes en Sciences Sociales in Paris. He is the author of a range of extraordinarily influential works including Of Grammatology, Writing and Difference and Dissemination.Sir Frank Kermode is a former King Edward VII Professor of English Literature at the University of Cambridge and author of, among many other books, The Sense of An Ending: Studies in the Theory of Fiction, Shakespeare's Language, and Not Entitled, his memoirs. Toril Moi is James B. Duke Professor of Literature and Romance Studies at Duke University. Her books include Sexual/Textual Politics: Feminist Literary Theory, Simone de Beauvoir: The Making of an Intellectual Woman and What Is a Woman? And Other Essays. Christopher Norris is Distinguished Research Professor in Philosophy at the University of Cardiff. He has published some twenty books to date, including, most recently, Deconstruction and the Unfinished Project of Modernity, Quantum Theory and the Flight from Realism, Truth Matters: Realism, Anti-Realism, and Response-Dependence, and Hilary Putnam: Reason, Realism, and the Uses of Uncertainty.

Is there life after theory? If the death of the Author has now been followed by the death of the Theorist, what's left? Indeed, who's left? To explore such riddles, this volume brings together interviews with four theorists who are left, each a major figure in their own right: Jacques Derrida, Frank Kermode, Toril Moi and Christopher Norris. Framed and introduced by Michael Payne and John Schad, the interviews pursue a whole range of topics, both familiar and unfamiliar. Among other things, Derrida, Kermode, Moi and Norris discuss being an outsider, taking responsibility, valuing books, getting angry, doing science, listening to music, remembering Empson, rereading de Beauvoir, being Jewish, asking forgiveness, smoking in libraries, befriending the dead, committing bigamy, forgetting to forget, thinking, not thinking, believing and being mad. These four key thinkers explore why there is life after theory. But not as we know it.

This title was first published in 2001. A volume of essays on the Pauline, ecclesiastical body of Christ -the church. It is, of course, not possible to separate completely one body of Christ from another, and the essays do not make the attempt. The dark, institutional history of the church is a running theme, a running sore, throughout the volume; in that sense the essays respond to Michel Foucault's insistence that we should be mindful of the institutions that surreptitiously inform our discourse and culture. The essays deal with the myriad of ways in which the church is named, spoken and, above all, written in the age of secularization. In this sense, the contributors are simply exploring the relationship between the church and modern writing.

This title was first published in 2001. A volume of essays on the Pauline, ecclesiastical body of Christ -the church. It is, of course, not possible to separate completely one body of Christ from another, and the essays do not make the attempt. The dark, institutional history of the church is a running theme, a running sore, throughout the volume; in that sense the essays respond to Michel Foucault's insistence that we should be mindful of the institutions that surreptitiously inform our discourse and culture. The essays deal with the myriad of ways in which the church is named, spoken and, above all, written in the age of secularization. In this sense, the contributors are simply exploring the relationship between the church and modern writing.

This fully-annotated documentary novel explores the life and thought of Walter Benjamin, imaginatively examining its implications in the political context of a post-War London estate. A startling critical-creative examination of one of the 20th Century's leading thinkers, "The Late Walter Benjamin" is a documentary novel that juxtaposes the life and death of Walter Benjamin with the days, hours and minutes of a working-class council estate on the edge of London in post-war Austerity England. The novel centres on one particular tenant who claims to be Walter Benjamin, and only ever uses words written by Benjamin, apparently oblivious that the real Benjamin committed suicide 20 years earlier whilst fleeing the Nazis. Initially set in the sixties, the text slips back to the early years of the estate and to Benjamin's last days, as he moves across Europe seeking ever-more desperately to escape the Third Reich.Through this fictional narrative, John Schad explores not only the emergence of Benjamin's thinking from a politicised Jewish theology forced to confront the rise of Nazism but also the implications of his utopian Marxism, forged in exile, for the very different context of a displaced working class community in post-war Britain. This series aims to showcase new work at the forefront of religion and literature through short studies written by leading and rising scholars in the field. Books will pursue a variety of theoretical approaches as they engage with writing from different religious and literary traditions. Collectively, the series will offer a timely critical intervention to the interdisciplinary crossover between religion and literature, speaking to wider contemporary interests and mapping out new directions for the field in the early twenty-first century.

This fully-annotated documentary novel explores the life and thought of Walter Benjamin, imaginatively examining its implications in the political context of a post-War London estate. A startling critical-creative examination of one of the 20th Century's leading thinkers, "The Late Walter Benjamin" is a documentary novel that juxtaposes the life and death of Walter Benjamin with the days, hours and minutes of a working-class council estate on the edge of London in post-war Austerity England. The novel centres on one particular tenant who claims to be Walter Benjamin, and only ever uses words written by Benjamin, apparently oblivious that the real Benjamin committed suicide 20 years earlier whilst fleeing the Nazis. Initially set in the sixties, the text slips back to the early years of the estate and to Benjamin's last days, as he moves across Europe seeking ever-more desperately to escape the Third Reich.Through this fictional narrative, John Schad explores not only the emergence of Benjamin's thinking from a politicised Jewish theology forced to confront the rise of Nazism but also the implications of his utopian Marxism, forged in exile, for the very different context of a displaced working class community in post-war Britain. This series aims to showcase new work at the forefront of religion and literature through short studies written by leading and rising scholars in the field. Books will pursue a variety of theoretical approaches as they engage with writing from different religious and literary traditions. Collectively, the series will offer a timely critical intervention to the interdisciplinary crossover between religion and literature, speaking to wider contemporary interests and mapping out new directions for the field in the early twenty-first century.

Someone called Jacques Derrida, someone called him on the phone, someone who was dead -- this was August 22nd 1979. A mystery, he thought; but it is a mystery that began more than ten years earlier, in 1968, when Derrida, a philosopher, visits Oxford and there, before the very eyes of the Philosophy Sub-Faculty, he dies, several times. Murder, he thought. And so I shall investigate, and begin with a sign that the philosopher says he left within a book from the thirteenth century, a strange fortune-telling book that he had found in the oldest part of Oxford's Bodleian Library. In the book are a host of cryptic questions, but the philosopher directs us to one in particular, a peculiar question about a boy, and the question is this: Does the boy live? The philosopher will not, though, give the answer; he requires, instead, that we go to Oxford to open the book for ourselves.

Someone called Jacques Derrida, someone called him on the phone, someone who was dead -- this was August 22nd 1979. A mystery, he thought; but it is a mystery that began more than ten years earlier, in 1968, when Derrida, a philosopher, visits Oxford and there, before the very eyes of the Philosophy Sub-Faculty, he dies, several times. Murder, he thought. And so I shall investigate, and begin with a sign that the philosopher says he left within a book from the thirteenth century, a strange fortune-telling book that he had found in the oldest part of Oxford's Bodleian Library. In the book are a host of cryptic questions, but the philosopher directs us to one in particular, a peculiar question about a boy, and the question is this: Does the boy live? The philosopher will not, though, give the answer; he requires, instead, that we go to Oxford to open the book for ourselves.

Oscar Wilde famously spoke of 'the critic as artist' whilst Terry Eagleton once celebrated 'the critic as clown'. This exciting new volume brings together a range of writings that seek to radically re-imagine the often pale figure of the literary critic. In doing so we here glimpse a host of unfamiliar figures from the critic as pedestrian to the critic as suicide through the critic as revivalist and even the critic as bodger. The result is a book that seeks to locate the truly critical critic -- or, to be paradoxical, the critic as critic; the critic who is a critic of criticism as conventionally understood. This is the final volume of the immensely successful 'Critical Inventions' series.

This book brings together a number of John Schad's very best uncollected essays, interleaved with a selection of autobiographical poems and a striking new work that brings together both critical and creative modes of writing. Turns thus plots the intriguing trajectory of Schad's very distinctive work over the last twenty years -- a trajectory that moves from a series of essays that juggle Christian, Marxist and Derridean intuitions, through a radically literary engagement with Deconstruction, to a daringly critical-creative mode of writing. In this exciting new field, as in the more established world of literature and religion, Schad is an idiosyncratic and sometimes audacious pioneer. The book is to be published simultaneously in hardback and paperback to accommodate adoption on critical-creative courses at both undergraduate and postgraduate levels.

This book brings together a number of John Schad's very best uncollected essays, interleaved with a selection of autobiographical poems and a striking new work that brings together both critical and creative modes of writing. Turns thus plots the intriguing trajectory of Schad's very distinctive work over the last twenty years -- a trajectory that moves from a series of essays that juggle Christian, Marxist and Derridean intuitions, through a radically literary engagement with Deconstruction, to a daringly critical-creative mode of writing. In this exciting new field, as in the more established world of literature and religion, Schad is an idiosyncratic and sometimes audacious pioneer. The book is to be published simultaneously in hardback and paperback to accommodate adoption on critical-creative courses at both undergraduate and postgraduate levels.

Benjamin, a volume that brings together two tragi-comic plays which mirror each other in a host of ways – above all, in the way that the central philosophical figure is displaced, or not quite where or when we would expect to find them.