Michael P. Kramer – författare

This 1999 book provides a multifaceted introduction to Nobel Prize-winner Saul Bellow's most widely read, respected, and taught work of fiction, Seize the Day. This tragi-comic story of one day in the life of an average man on the brink of failure and despair is a prime example of the Jewish novels of the 1950s. The essays in this volume examine the thematic, stylistic, and critical elements of Bellow's masterpiece and offer different approaches to how the novel may or may not be thought of as 'ethnic'.

This 1999 book provides a multifaceted introduction to Nobel Prize-winner Saul Bellow's most widely read, respected, and taught work of fiction, Seize the Day. This tragi-comic story of one day in the life of an average man on the brink of failure and despair is a prime example of the Jewish novels of the 1950s. The essays in this volume examine the thematic, stylistic, and critical elements of Bellow's masterpiece and offer different approaches to how the novel may or may not be thought of as 'ethnic'.

For more than two hundred years, Jews have played important roles in the development of American literature. The Cambridge Companion to Jewish American Literature addresses a wide array of themes and approaches to the distinct yet multifaceted body of Jewish American literature. Essays examine writing from the 1700s to major contemporary writers such as Saul Bellow and Philip Roth. Topics covered include literary history, immigration and acculturation, Yiddish and Hebrew literature, popular culture, women writers, literary theory and poetics, multilingualism, the Holocaust, and contemporary fiction. This collection of specially commissioned essays by leading figures discusses Jewish American literature in relation to ethnicity, religion, politics, race, gender, ideology, history, and ethics, and places it in the contexts of both Jewish and American writing. With its chronology and guides to further reading, this volume will prove valuable to scholars and students alike.

For more than two hundred years, Jews have played important roles in the development of American literature. The Cambridge Companion to Jewish American Literature addresses a wide array of themes and approaches to the distinct yet multifaceted body of Jewish American literature. Essays examine writing from the 1700s to major contemporary writers such as Saul Bellow and Philip Roth. Topics covered include literary history, immigration and acculturation, Yiddish and Hebrew literature, popular culture, women writers, literary theory and poetics, multilingualism, the Holocaust, and contemporary fiction. This collection of specially commissioned essays by leading figures discusses Jewish American literature in relation to ethnicity, religion, politics, race, gender, ideology, history, and ethics, and places it in the contexts of both Jewish and American writing. With its chronology and guides to further reading, this volume will prove valuable to scholars and students alike.

In this study of the rhetoric of American writings on language, Michael Kramer argues that the prevalent critical distinction between imaginative and nonimaginative writing is of limited theoretical use. Breaking down the artificial, disciplinary barriers between two areas of scholarly inquiry--the literature of the American Renaissance and the study of language in the United States between the Revolution and the Civil War--Kramer finds in various walks of intellectual life a broad range of writers who "imagined language" for the new experiment in self-government. Each of these men combined ideas about language with ideas about America so as to form cultural fictions, or creative renderings of the nation--its meaning, its character, and how it worked. In order to reassess American linguistic and literary nationalism, Kramer allows Noah Webster, whose influential grammatical and lexicographic works have been considered only marginal to literary history, to share the stage with more conventionally literary figures--the neglected Longfellow and the canonical Whitman.Then an essay on The Federalist and the pragmatic language-related problems faced by the founding fathers introduces revisionary analyses of two New England writers who confronted American culture and society through their Romantic critiques of language: the minister and theologian Horace Bushnell and Nathaniel Hawthorne. Originally published in 1991. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

In this study of the rhetoric of American writings on language, Michael Kramer argues that the prevalent critical distinction between imaginative and nonimaginative writing is of limited theoretical use. Breaking down the artificial, disciplinary barriers between two areas of scholarly inquiry--the literature of the American Renaissance and the study of language in the United States between the Revolution and the Civil War--Kramer finds in various walks of intellectual life a broad range of writers who "imagined language" for the new experiment in self-government. Each of these men combined ideas about language with ideas about America so as to form cultural fictions, or creative renderings of the nation--its meaning, its character, and how it worked. In order to reassess American linguistic and literary nationalism, Kramer allows Noah Webster, whose influential grammatical and lexicographic works have been considered only marginal to literary history, to share the stage with more conventionally literary figures--the neglected Longfellow and the canonical Whitman.Then an essay on The Federalist and the pragmatic language-related problems faced by the founding fathers introduces revisionary analyses of two New England writers who confronted American culture and society through their Romantic critiques of language: the minister and theologian Horace Bushnell and Nathaniel Hawthorne. Originally published in 1991. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Is there such a thing as a distinctive Jewish literature? While definitions have been offered, none has been universally accepted. Modern Jewish literature lacks the basic markers of national literatures: it has neither a common geography nor a shared language-though works in Hebrew or Yiddish are almost certainly included-and the field is so diverse that it cannot be contained within the bounds of one literary category.Each of the fifteen essays collected in Modern Jewish Literatures takes on the above question by describing a movement across boundaries-between languages, cultures, genres, or spaces. Works in Hebrew and Yiddish are amply represented, but works in English, French, German, Italian, Ladino, and Russian are also considered. Topics range from the poetry of the Israeli nationalist Natan Alterman to the Russian poet Osip Mandelstam; from turn-of-the-century Ottoman Jewish journalism to wire-recorded Holocaust testimonies; from the intellectual salons of late eighteenth-century Berlin to the shelves of a Jewish bookstore in twentieth-century Los Angeles.The literary world described in Modern Jewish Literatures is demarcated chronologically by the Enlightenment, the Haskalah, and the French Revolution, on one end, and the fiftieth anniversary of the State of Israel on the other. The particular terms of the encounter between a Jewish past and present for modern Jews has varied greatly, by continent, country, or village, by language, and by social standing, among other things. What unites the subjects of these studies is not a common ethnic, religious, or cultural history but rather a shared endeavor to use literary production and writing in general as the laboratory in which to explore and represent Jewish experience in the modern world.

Playing on the frequently used metaphors of the 'turn toward' or 'turn back' in scholarship on religion, The Turn Around Religion in America offers a model of religion that moves in a reciprocal relationship between these two poles. In particular, this volume dedicates itself to a reading of religion and of religious meaning that cannot be reduced to history or ideology on the one hand or to truth or spirit on the other, but is rather the product of the constant play between the historical particulars that manifest beliefs and the beliefs that take shape through them. Taking as their point of departure the foundational scholarship of Sacvan Bercovitch, the contributors locate the universal in the ongoing and particularized attempts of American authors from the seventeenth century forward to get it - whatever that 'it' might be - right. Examining authors as diverse as Pietro di Donato, Herman Melville, Miguel Algarin, Edward Taylor, Mark Twain, Robert Keayne, Nathaniel Hawthorne, Paule Marshall, Stephen Crane, Ralph Waldo Emerson, and Joseph B. Soloveitchik, among many others-and a host of genres, from novels and poetry to sermons, philosophy, history, journalism, photography, theater, and cinema-the essays call for a discussion of religion's powers that does not seek to explain them as much as put them into conversation with each other. Central to this project is Bercovitch's emphasis on the rhetoric, ritual, typology, and symbology of religion and his recognition that with each aesthetic enactment of religion's power, we learn something new.