Jonathan Goldberg - Böcker

'Of man's first disobedience, and the fruitOf that forbidden tree, whose mortal tasteBrought death into the world...Sing heavenly muse'From almost the moment of its first publication in 1667, Paradise Lost was considered a classic. It is difficult now to appreciate both how audacious an undertaking it represents, and how astonishing its immediate and continued success was. Over the course of twelve books Milton wrote an epic poem that would 'justify the ways of God to men', a mission that required a complex drama whose source is both historical and deeply personal. The struggle for ascendancy between God and Satan is played out across hell, heaven, and earth but the consequences of the Fall are all too humanly tragic - pride, ambition, and aspiration the motivating forces. In this new edition derived from their acclaimed Oxford Authors text, Stephen Orgel and Jonathan Goldberg discuss the complexity of Milton's poem in a new introduction, and on-page notes explain its language and allusions. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

This authoritative edition was originally published in the acclaimed Oxford Authors series under the general editorship of Frank Kermode. It brings together a unique combination of Milton's poetry and prose - all the English verse together with a generous selection from the major prose writings - to give the essence of his work and thinking.Milton's influence on English poetry and criticism has been incalculable, and this edition covers the full range of his poetic and political output. It includes Paradise Lost, Paradise Regained, and Samson Agonistes as well as major prose works such as Areopagitica and The Tenure of Kings and Magistrates. As well as all the English and Italian verse, the volume includes most of the Latin and Greek verse in parallel translation. Spelling has been modernized, and the poems are arranged in order of publication, essential to an understanding of the progress of Milton's career in relation to the political and religious upheavals of his time. The extensive notes cover syntax, vocabulary, historical context, and biblical and classical allusions. The introduction traces both Milton's changing conception of his own vocation, and the critical reception his work has received over the past four centuries. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Within the Judeo-Christian tradition, Sodom and Gomorrah represent locales in which threats to national formation are couched in sexual terms. The biblical narrative insists on a particular social invisibility for those sexual activities not blessed by the bonds of matrimony.Reclaiming Sodom surveys a number of institutions that have had an interest in perpetuating these views: the police, the state, the church and the law. The collection ranges through biblical scholarship, an investigation of the Founding Fathers' beliefs, the legal mobilization towards the category of sodomy in 18th and 19th century England, and the US Supreme Court's 1986 Bowers vs. Hardwick decision. Analysis is provided of the ways in which the Judeo-Christian tradition has shaped anthropological accounts of the same-sex practices of non-Western people, as well as essays on how colonial gestures have marked lesbian identity in the Carribean, and derformed narratives about the racial geography of AIDS.Reclaiming Sodom explores alternatives to the force of the Sodomitic biblical narrative in Islamic, non-western, and western traditions, and discusses the ways in which sodomy calls into question normative definitions of sexuality and gender. The collection pursues the "pleasures and dangers" of these alternatives, and takes on Proust's refusal to imagine a social movement founded on the "stigma" of Sodom.The collection examines the relations between sex/gender identities and sexual acts in important and provocative ways, and argues for the political use and usefulness of both Sodom and sodomy. Reclaiming Sodom makes an important and controversial contribution to the literature on sexuality and gender, as well as the nature of sex in our culture.

A Stanford University Press classic.

A Stanford University Press classic.

In a set of readings ranging from early-sixteenth- through late-seventeenth-century texts, this book aims to resituate women's writing in the English Renaissance by studying the possibilities available to these writers by virtue of their positions in their culture and by their articulation of a variety of desires (including the desire to write) not bound by the usual prescriptions that limited women.The book is in three parts. The first part begins by pursuing linkages between feminine virtue and the canonical status of texts written by women of the period. It then confronts some received opinions and opens up new possibilities of evaluation through readings of Aemelia Lanyer's Salve Deus Rex Judaeorum and poems, plays, and fiction by Aphra Behn. The second part studies translation as an allowed (and therefore potentially devalued) sphere for women's writing, and offers accounts of Margaret Roper's translation of Erasmus and Mary Sidney's of Petrarch to show ways in which such work makes a central claim in Renaissance culture. In the third part, the author explores the thematics and practices of writing as exemplified in the women's hands in an early Tudor manuscript and through the character of Graphina in Elizabeth Cary's Mariam. Throughout, possibilities for these writers are seen to arise from the conjunction of their gender with their status as aristocrats or from their proximity to centers of power, even if this involves the "debasement" of prostitution for Lanyer or the perils of the marketplace for Behn. The author argues that moves outside the restriction of domesticity opened up opportunities for affirming female sexuality and for a range of desires not confined to marriage and procreation—desires that move across race in Oroonoko; that imagine female same-gender relations, often in proximity to male desires directed at other men; that implicate incestuous desires, even inflecting them anally, as in Roper's Devout Treatise.

In a set of readings ranging from early-sixteenth- through late-seventeenth-century texts, this book aims to resituate women's writing in the English Renaissance by studying the possibilities available to these writers by virtue of their positions in their culture and by their articulation of a variety of desires (including the desire to write) not bound by the usual prescriptions that limited women.The book is in three parts. The first part begins by pursuing linkages between feminine virtue and the canonical status of texts written by women of the period. It then confronts some received opinions and opens up new possibilities of evaluation through readings of Aemelia Lanyer's Salve Deus Rex Judaeorum and poems, plays, and fiction by Aphra Behn. The second part studies translation as an allowed (and therefore potentially devalued) sphere for women's writing, and offers accounts of Margaret Roper's translation of Erasmus and Mary Sidney's of Petrarch to show ways in which such work makes a central claim in Renaissance culture. In the third part, the author explores the thematics and practices of writing as exemplified in the women's hands in an early Tudor manuscript and through the character of Graphina in Elizabeth Cary's Mariam. Throughout, possibilities for these writers are seen to arise from the conjunction of their gender with their status as aristocrats or from their proximity to centers of power, even if this involves the "debasement" of prostitution for Lanyer or the perils of the marketplace for Behn. The author argues that moves outside the restriction of domesticity opened up opportunities for affirming female sexuality and for a range of desires not confined to marriage and procreation—desires that move across race in Oroonoko; that imagine female same-gender relations, often in proximity to male desires directed at other men; that implicate incestuous desires, even inflecting them anally, as in Roper's Devout Treatise.

Queering the Renaissance offers a major reassessment of the field of Renaissance studies. Gathering essays by sixteen critics working within the perspective of gay and lesbian studies, this collection redraws the map of sexuality and gender studies in the Renaissance. Taken together, these essays move beyond limiting notions of identity politics by locating historically forms of same-sex desire that are not organized in terms of modern definitions of homosexual and heterosexual.The presence of contemporary history can be felt throughout the volume, beginning with an investigation of the uses of Renaissance precedents in the 1986 U.S. Supreme Court decision Bowers v. Hardwick, to a piece on the foundations of 'our' national imaginary, and an afterword that addresses how identity politics has shaped the work of early modern historians. The volume examines canonical and noncanonical texts, including highly coded poems of the fifteenth-century Italian poet Burchiello, a tale from Marguerite de Navarre's Heptameron, and Erasmus's letters to a young male acolyte. English texts provide a central focus, including works by Spenser, Shakespeare, Bacon, Donne, Beaumont and Fletcher, Crashaw, and Dryden. Broad suveys of the complex terrains of friendship and sodomy are explored in one essay, while another offers a cross-cultural reading of the discursive sites of lesbian desire.Contributors. Alan Bray, Marcie Frank, Carla Freccero, Jonathan Goldberg, Janet Halley, Graham Hammill, Margaret Hunt, Donald N. Mager, Jeff Masten, Elizabeth Pittenger, Richard Rambuss, Alan K. Smith, Dorothy Stephens, Forrest Tyler Stevens, Valerie Traub, Michael Warner

After many years as one of the premier scholars of English Renaissance literature, Jonathan Goldberg turns his attention to the work of American novelist Willa Cather. With a focus on Cather’s artistic principle of “the thing not named,” Willa Cather and Others illuminates the contradictions and complexities inherent in notions of identity and shows how her fiction transforms the very categories-regarding gender, sexuality, race, and class-around which most recent Cather scholarship has focused.The “others” referred to in the title are women, for the most part Cather’s contemporaries, whose artistic projects allow for points of comparison with Cather. They include the Wagnerian diva Olive Fremstad, renowned for her category-defying voice; Blair Niles, an ethnographer and novelist of jazz-age Harlem and the prisons of New Guinea; Laura Gilpin, photographer of the American Southwest; and Pat Barker, whose Regeneration trilogy places World War I writers-and questions of sexuality and gender-at its center. In the process of studying these women and their work, Goldberg forms innovative new insights into a wide range of Cather’s celebrated works, from O Pioneers! and My Ántonia to her later books The Song of the Lark, One of Ours, The Professor’s House, Death Comes for the Archbishop, and Sapphira and the Slave Girl.By applying his unique talent to the study of Cather’s literary genius, Jonathan Goldberg makes a significant and new contribution to the study of American literature and queer studies.

Offering a new queer theorization of melodrama, Jonathan Goldberg explores the ways melodramatic film and literature provide an aesthetics of impossibility. Focused on the notion of what Douglas Sirk termed the "impossible situation" in melodrama, such as impasses in sexual relations that are not simply reflections of social taboo and prohibitions, Goldberg pursues films by Rainer Werner Fassbinder and Todd Haynes that respond to Sirk's prompt. His analysis hones in on melodrama's original definition--a form combining music and drama--as he explores the use of melodrama in Beethoven's opera Fidelio, films by Alfred Hitchcock, and fiction by Willa Cather and Patricia Highsmith, including her Ripley novels. Goldberg illuminates how music and sound provide queer ways to promote identifications that exceed the bounds of the identity categories meant to regulate social life. The interaction of musical, dramatic, and visual elements gives melodrama its indeterminacy, making it resistant to normative forms of value and a powerful tool for creating new potentials.

Offering a new queer theorization of melodrama, Jonathan Goldberg explores the ways melodramatic film and literature provide an aesthetics of impossibility. Focused on the notion of what Douglas Sirk termed the "impossible situation" in melodrama, such as impasses in sexual relations that are not simply reflections of social taboo and prohibitions, Goldberg pursues films by Rainer Werner Fassbinder and Todd Haynes that respond to Sirk's prompt. His analysis hones in on melodrama's original definition--a form combining music and drama--as he explores the use of melodrama in Beethoven's opera Fidelio, films by Alfred Hitchcock, and fiction by Willa Cather and Patricia Highsmith, including her Ripley novels. Goldberg illuminates how music and sound provide queer ways to promote identifications that exceed the bounds of the identity categories meant to regulate social life. The interaction of musical, dramatic, and visual elements gives melodrama its indeterminacy, making it resistant to normative forms of value and a powerful tool for creating new potentials.

The title of this book translates one of the many ways in which Lucretius names the basic matter from which the world is made in De rerum natura. In Lucretius, and in the strain of thought followed in this study, matter is always in motion, always differing from itself and yet always also made of the same stuff. From the pious Lucy Hutchinson's all but complete translation of the Roman epic poem to Margaret Cavendish's repudiation of atomism (but not of its fundamental problematic of sameness and difference), a central concern of this book ishow a thoroughgoing materialism can be read alongside other strains in the thought of the early modern period, particularly Christianity.A chapter moves from Milton's monism to his angels and their insistent corporeality. Milton's angels have sex, and, throughout, this study emphasizes the consequences for thinking about sexuality offered by Lucretian materialism. Sameness of matter is not simply a question of same-sex sex, and the relations of atoms in Cavendish and Hutchinson are replicated in the terms in which they imagine marriages of partners who are also their doubles. Likewise, Spenser's knights in the 1590 Faerie Queene pursue the virtues of Holiness, Temperance, and Chastity in quests that take the reader on a path of askesis of the kind that Lucretiusrecommends and that Foucault studied in the final volumes of his history of sexuality.Although English literature is the book's main concern, it first contemplates relations between Lucretian matter and Pauline flesh by way of Tintoretto's painting The Conversion of St. Paul. Theoretical issues raised in the work of Agamben and Badiou, among others, lead to a chapter that takes up the role that Lucretius has played in theory, from Bergson and Marx to Foucault and Deleuze.This study should be of concern to students of religion, philosophy, gender, and sexuality, especially as they impinge on questions of representation.

The title of this book translates one of the many ways in which Lucretius names the basic matter from which the world is made in De rerum natura. In Lucretius, and in the strain of thought followed in this study, matter is always in motion, always differing from itself and yet always also made of the same stuff. From the pious Lucy Hutchinson's all but complete translation of the Roman epic poem to Margaret Cavendish's repudiation of atomism (but not of its fundamental problematic of sameness and difference), a central concern of this book ishow a thoroughgoing materialism can be read alongside other strains in the thought of the early modern period, particularly Christianity.A chapter moves from Milton's monism to his angels and their insistent corporeality. Milton's angels have sex, and, throughout, this study emphasizes the consequences for thinking about sexuality offered by Lucretian materialism. Sameness of matter is not simply a question of same-sex sex, and the relations of atoms in Cavendish and Hutchinson are replicated in the terms in which they imagine marriages of partners who are also their doubles. Likewise, Spenser's knights in the 1590 Faerie Queene pursue the virtues of Holiness, Temperance, and Chastity in quests that take the reader on a path of askesis of the kind that Lucretiusrecommends and that Foucault studied in the final volumes of his history of sexuality.Although English literature is the book's main concern, it first contemplates relations between Lucretian matter and Pauline flesh by way of Tintoretto's painting The Conversion of St. Paul. Theoretical issues raised in the work of Agamben and Badiou, among others, lead to a chapter that takes up the role that Lucretius has played in theory, from Bergson and Marx to Foucault and Deleuze.This study should be of concern to students of religion, philosophy, gender, and sexuality, especially as they impinge on questions of representation.

This book is about representations of sodomy. While most of the texts it considers are literary-works by Shakespeare, Marlowe, Spenser, among others-it is framed by political considerations, notably the 1986 U.S. Supreme Court decision in Bowers v. Hardwick that denied any constitutional act to private consensual acts that the court termed 'homosexual sodomy' and the rhetoric attaching sodomy to Saddam Hussein in the initial U.S. war in Iraq.The book takes as axiomatic Foucault's description of sodomy as 'that utterly confused category.' Without collapsing questions of historical difference, it works to articulate relations between the early modern period and our own, between a time before the homo/heterosexual divide and the modern regimes that assume it. In this book, sodometries (a Renaissance word for 'sodomy' chosen for its nonce-word suggestiveness) are sites of complications around definitions of sex and gender. Because 'sodomy' is not a term capable of singular definition, representations of sodomy are never direct. Sodomy exists only relationally.Three social domains for textual production are explored in this book: the sixteenth-century English court as the location of high literariness; the theater, especially as a site for controversy around cross-dressing; the New World as the place where the slaughter of native populations (and, in New England, of Englishmen as well) was carried out in the name of ridding the hemisphere of sodomites. These lethal impulses are read as foundational for a U.S. imaginary still operative in many powerful quarters.The analyses of literary texts engage the most advanced work in early modern literary criticism (that done by feminist and New Historicist critics) and proposes a queer perspective that necessarily complicates and enriches such inquiries. Besides offering detailed readings of literary texts not often read in terms of the history of sexuality (Shakespeare's history plays, for example), the book also examines narratives of the conquest and colonization of the Americas.

Worldmaking takes many forms in early modern literature and thus challenges any single interpretive approach. The essays in this collection investigate the material stuff of the world in Spenser, Cary, and Marlowe; the sociable bonds of authorship, sexuality, and sovereignty in Shakespeare and others; and the universal status of spirit, gender, and empire in the worlds of Vaughan, Donne, and the dastan (tale) of Chouboli, a Rajasthani princess. Together, these essays make the case that to address what it takes to make a world in the early modern period requires the kinds of thinking exemplified by theory.

Worldmaking takes many forms in early modern literature and thus challenges any single interpretive approach. The essays in this collection investigate the material stuff of the world in Spenser, Cary, and Marlowe; the sociable bonds of authorship, sexuality, and sovereignty in Shakespeare and others; and the universal status of spirit, gender, and empire in the worlds of Vaughan, Donne, and the dastan (tale) of Chouboli, a Rajasthani princess. Together, these essays make the case that to address what it takes to make a world in the early modern period requires the kinds of thinking exemplified by theory.

Saint Marks invokes and pluralizes the figure of Mark in order to explore relations between painting and writing. Emphasizing that the saint is not a singular biographical individual in the various biblical and hagiographic texts that involve someone so named, the book takes as its ultimate concern the kinds of material life that outlive the human subject.From the incommensurate, anachronic instances in which Saint Mark can be located—among them, as Evangelist or as patron saint of Venice—the book traces Mark's afterlives within art, sacred texts, and literature in conversation with such art historians and philosophers as Aby Warburg, Giorgio Agamben, Georges Didi-Huberman, T. J. Clark, Adrian Stokes, and Jean-Luc Nancy. Goldberg begins in sixteenth-century Venice, with a series of paintings by Gentile and Giovanni Bellini, Tintoretto, and others, that have virtually nothing to do with biblical texts. He turns then to the legacy of John Ruskin's Stones of Venice and through it to questions about what painting does as painting. A final chapter turns to ancient texts, considering the Gospel of St. Mark together with its double, the so-called Secret Gospel that has occasioned controversy for its homoerotic implications.The posthumous persistence of a life is what the gospel named Mark calls the Kingdom of God. Saints have posthumous lives; but so too do paintings and texts. This major interdisciplinary study by one of our most astute cultural critics extends what might have been a purely theological subject to embrace questions central to cultural practice from the ancient world to the present.

Saint Marks invokes and pluralizes the figure of Mark in order to explore relations between painting and writing. Emphasizing that the saint is not a singular biographical individual in the various biblical and hagiographic texts that involve someone so named, the book takes as its ultimate concern the kinds of material life that outlive the human subject.From the incommensurate, anachronic instances in which Saint Mark can be located—among them, as Evangelist or as patron saint of Venice—the book traces Mark's afterlives within art, sacred texts, and literature in conversation with such art historians and philosophers as Aby Warburg, Giorgio Agamben, Georges Didi-Huberman, T. J. Clark, Adrian Stokes, and Jean-Luc Nancy. Goldberg begins in sixteenth-century Venice, with a series of paintings by Gentile and Giovanni Bellini, Tintoretto, and others, that have virtually nothing to do with biblical texts. He turns then to the legacy of John Ruskin's Stones of Venice and through it to questions about what painting does as painting. A final chapter turns to ancient texts, considering the Gospel of St. Mark together with its double, the so-called Secret Gospel that has occasioned controversy for its homoerotic implications.The posthumous persistence of a life is what the gospel named Mark calls the Kingdom of God. Saints have posthumous lives; but so too do paintings and texts. This major interdisciplinary study by one of our most astute cultural critics extends what might have been a purely theological subject to embrace questions central to cultural practice from the ancient world to the present.

First published in 1986, this title examines a set of English Renaissance texts by Shakespeare, Spenser, Herbert, Marvell and Milton, within the theoretic framework of postmodern thought. Following an opening chapter that argues for the value of this conjunction as a way of understanding literary history, subsequent chapters draw upon Jacques Derrida’s deconstruction of photocentrism and Jacques Lacan’s analysis of the agency of the letter to offer fully theorized readings. Throughout, there is a sustained concern with the transformations of such Ovidian figures as Narcissus and Echo, Perseus and Medusa, Orpheus and Eurydice, and with the echo effects of Virgilian pastoral, as paradigms for the interplay of voice and writing.

First published in 1986, this title examines a set of English Renaissance texts by Shakespeare, Spenser, Herbert, Marvell and Milton, within the theoretic framework of postmodern thought. Following an opening chapter that argues for the value of this conjunction as a way of understanding literary history, subsequent chapters draw upon Jacques Derrida’s deconstruction of photocentrism and Jacques Lacan’s analysis of the agency of the letter to offer fully theorized readings. Throughout, there is a sustained concern with the transformations of such Ovidian figures as Narcissus and Echo, Perseus and Medusa, Orpheus and Eurydice, and with the echo effects of Virgilian pastoral, as paradigms for the interplay of voice and writing.

Being of Two Minds examines the place that early modern literature held in Modernist literary criticism. For T. S. Eliot, Virginia Woolf, and William Empson, the early modern period helps model a literary future. At stake in their engagements across time were ontological questions about literature and its ability to mediate between the one and the many, the particular and the general, life and death, the past and the present. If reading and writing literature enables the mind to be in two places at once, creative experience serves as a way to participate in an expanded field of consciousness alongside mortality.Goldberg reads the readings that these modernists performed on texts that Eliot claimed for the canon like the metaphysical poets and Jacobean dramatists, but also Shakespeare, Milton, Montaigne, and Margaret Cavendish. Ontological concerns are reflected in Eliot's engagement with Aristotle's theory of the soul and Empson's Buddhism. These arguments about being affect minds and bodies and call into question sexual normativity: Eliot glances at a sodomitical male-male mode of literary transmission; Woolf produces a Judith Shakespeare to model androgynous being; Empson refuses to distinguish activity from passivity to rewrite gender difference.The work of one of our leading literary and cultural critics, Being of Two Minds spans centuries to show how the most compelling and surprising ideas about mind, experience, and existence not only move between early modernity, high modernism, and our own moment, but are also constituted through that very movement between times and minds.

Being of Two Minds examines the place that early modern literature held in Modernist literary criticism. For T. S. Eliot, Virginia Woolf, and William Empson, the early modern period helps model a literary future. At stake in their engagements across time were ontological questions about literature and its ability to mediate between the one and the many, the particular and the general, life and death, the past and the present. If reading and writing literature enables the mind to be in two places at once, creative experience serves as a way to participate in an expanded field of consciousness alongside mortality.Goldberg reads the readings that these modernists performed on texts that Eliot claimed for the canon like the metaphysical poets and Jacobean dramatists, but also Shakespeare, Milton, Montaigne, and Margaret Cavendish. Ontological concerns are reflected in Eliot's engagement with Aristotle's theory of the soul and Empson's Buddhism. These arguments about being affect minds and bodies and call into question sexual normativity: Eliot glances at a sodomitical male-male mode of literary transmission; Woolf produces a Judith Shakespeare to model androgynous being; Empson refuses to distinguish activity from passivity to rewrite gender difference.The work of one of our leading literary and cultural critics, Being of Two Minds spans centuries to show how the most compelling and surprising ideas about mind, experience, and existence not only move between early modernity, high modernism, and our own moment, but are also constituted through that very movement between times and minds.