The Rhetoric of Vision: Essays on Charles WilliamsCharles Adolph Huttar, Peter J. Schakel Bucknell University Press, 1996 - 356 páginas Charles Williams (1886-1945) was hailed by Eliot, Auden, Agee, and others for his metaphysical, ethical, and social vision. In this collection, nineteen scholars examine the rhetorical means he employed to convey that vision and the rhetorical theories that guided him. The contributors vary in approach, from close analysis of Williams's syntactic and semantic strategies to study of his larger concern for an organic unity of rhetoric and idea. They also address his cultivation of affect, aporia, dislocation, allusion, the rhetoric of genres, and other strategies. About half the essays consider Williams's fiction. They explore the theological roots of his theory of imagery; the rhetorical implications of his belief that language is inherently meaningful; his methods of creating "subjective correlatives" for heightened states of consciousness; and, in individual works of fiction, his revisionary use of time-travel and ghost-story conventions, his rhetorical application of Blakean "contraries", aspects of his diction and syntax, and his call to pursue integrity of speech as an ideal. Three essays discuss Williams's poetry, specifically his use of the occult as a mode of imagining, the social significance that permeates his idea of coinherence, and the key literary and personal influences on the evolution of his mature poetic style. Another three essays treat Williams's rhetoric in plays - his debts to medieval drama, his success with conversational style, and his reliance on ambiguity and skepticism. Finally, four examine Williams's evenhandedness and liveliness as a historian, his prose style in theological writing, his sensitivity to the rhetoric of detective fiction both as reviewer andas writer, and his markedly poetic style in literary criticism. |
Conteúdo
27 | |
44 | |
Affective Stylistics in Charles Williamss Fiction | 59 |
Fiction Individual Works | 73 |
Time in the Stone of Suleiman | 75 |
A Metaphysical Epiphany? Charles Williams and the Art of the Ghost Story | 90 |
Skepticism and Belief in The Place of the Lion | 103 |
Descent into Hell | 113 |
Drama | 215 |
An Audience in Search of Charles Williams | 217 |
Rhetorical Strategies in Charles Williamss Prose Play | 238 |
Thomas Cranmer and Charles Williamss Vision of History | 248 |
History Theology Criticism | 263 |
The Rhetoric of The Descent of the Dove and Witchcraft | 265 |
A Peculiar Density | 277 |
The Evidence of the Reviews | 290 |
The Cessation of Rhetoric and the Redemption of Language | 132 |
Poetry | 163 |
The Occult as Rhetoric in the Poetry of Charles Williams | 165 |
Coinherent Rhetoric in Taliessin through Logres | 179 |
Continuity and Change in the Development of Charles Williamss Poetic Style | 192 |
Charles Williamss Critical Vision | 309 |
Concordances | 323 |
Contributors | 331 |
337 | |
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Termos e frases comuns
A. E. Waite Anne Ridler Anthony Arthurian C. S. Lewis called Canterbury Cavaliero characters Charles Williams Christ Christian Church coinherence Cranmer critical death Descent into Hell detective fiction Dimensions drama elements English essay example experience Faber fantasy genre grace Grail Greater Trumps Hallows Heath-Stubbs Heaven human imagery imagination Incarnation J. R. R. Tolkien John Heath-Stubbs language Lester lines Lion literary liturgy living London Lord Arglay magic meaning medieval metaphor mind mystery Mythlore nature occult Oxford University Press Palomides paradox passage Pauline phrase play poems Poet of Theology poetic poetry present prose reader reality rhetoric sacramental says Seed of Adam sense sentence Sephirotic Simon speech spiritual Stone story style suggest supernatural symbol T. S. Eliot Taliessin through Logres Terror of Light theme things Thomas Cranmer thought tradition verse vision Williams's Williams's novels Witchcraft words writing
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Página 27 - Who although he be God and Man, yet he is not two but one Christ; one, not by conversion of the godhead into flesh, but by taking of the manhood into God; one altogether, not by confusion of substance, but by unity of Person.