The last half of the twentieth century has seen the emergence of literary theory as a new discipline. As with any body of scholarship, various schools of thought exist, and sometimes conflict, within it. I.R. Makaryk has compiled a welcome guide to the field. Accessible and jargon-free, the Encyclopedia of Contemporary Literary Theory provides lucid, concise explanations of myriad approaches to literature that have arisen over the past forty years. Some 170 scholars from around the world have contributed their expertise to this volume. Their work is organized into three parts. In Part I, forty evaluative essays examine the historical and cultural context out of which new schools of and approaches to literature arose. The essays also discuss the uses and limitations of the various schools, and the key issues they address. Part II focuses on individual theorists. It provides a more detailed picture of the network of scholars not always easily pigeonholed into the categories of Part I. This second section analyses the individual achievements, as well as the influence, of specific scholars, and places them in a larger critical context. Part III deals with the vocabulary of literary theory. It identifies significant, complex terms, places them in context, and explains their origins and use. Accessibility is a key feature of the work. By avoiding jargon, providing mini-bibliographies, and cross-referencing throughout, Makaryk has provided an indispensable tool for literary theorists and historians and for all scholars and students of contemporary criticism and culture.

Since the structuralist debates of the 1970s the field of textual analysis has largely remained the preserve of literary theorists. Social scientists, while accepting that observation is theory laden have tended to take the meaning of texts as given and to explain differences of interpretation either in terms of ignorance or bias. In this important contribution to methodological debate, Peter Ekegren uses developments within literary criticism, philosophy and critical theory to reclaim this study for the social sciences and to illuminate the ways in which different readings of a single text are created and defended.

Much literary criticism focuses on literary producers and their products, but an important part of such work considers the end-user, the reader. It asks such questions as: how far can the author condition the response of the reader, and how much does the reader create the meaning of a text? Dr Bennett's collection includes important essays from such writers and critics as Wolfgang Iser, Mary Jacobus, Roger Chartier, Michel de Certeau, Shoshana Felman, Maurice Blanchot, Paul de Man and Yves Bonnefoy. It looks in turn at deconstructionist, feminist, new historicist and psychoanalytical response to the school. The book then considers the act of reading itself, discussing such issues as the uniqueness of any reading and the difficulties involved in its analysis.

In Ricoeur's Critical Theory, David M. Kaplan revisits the Habermas-Gadamer debates to show how Paul Ricoeur's narrative-hermeneutics and moral-political philosophy provide a superior interpretive, normative, and critical framework. Arguing that Ricoeur's unique version of critical theory surpasses the hermeneutic philosophy of Gadamer, Kaplan adds a theory of argumentation necessary to criticize false consciousness and distorted communication. He also argues that Ricoeur develops Habermas's critical theory, adding an imaginative, creative dimension and a concern for community values and ideas of the Good Life. He then shows how Ricoeur's political philosophy steers a delicate path between liberalism, communitarianism, and socialism. Ricoeur's version of critical theory not only identifies and criticizes social pathologies, posits Kaplan, but also projects utopian alternatives for personal and social transformation that would counter and heal the effects of unjust societies. The author concludes by applying Ricoeur's critical theory to three related problems—the politics of identity and recognition, technology, and globalization and democracy—to show how his works add depth, complexity, and practical solutions to these problems.

Reading Sexualities confronts the reigning practices, priorities, and preoccupations of queer theory and sexuality studies. Looking at a range of texts, from novels to travel narratives to internet porn, Donald E. Hall deftly weaves the theoretical with the literary in order to: examine the vexed ethical, critical, and political questions arising from sexual consumerism and cross-cultural encounters read the changing landscape of sexual identity, finding great cause for optimism and enthusiastic engagement urge readers to embrace a far-reaching dialogic practice as a mechanism for furthering radical social change. Reading Sexualities shows how our sexual desires and bases for identification are being widely challenged and changed. Drawing on hermeneutic theory and the work of Hans-Georg Gadamer, Hall argues that by approaching sexual diversity with openness and humility, we become active participants in the politically urgent process of reading the self through the perspective of the other.

The phenomenon of 'sacred text' has undergone radical deconstruction in recent times, reflecting how religion has broken out of its traditional definitions and practices, and how current literary theories have influenced texts inside the religious domain and beyond. Reading Spiritualities presents both commentary and vivid examples of this evolution, engaging with a variety of reading practices that work with traditional texts and those that extend the notion of 'text' itself. The contributors draw on a range of textual sites such as an interview, Caribbean literature, drama and jazz, women's writings, emerging church blogs, Neopagan websites, the reading practices of Buddhist nuns, empirical studies on the reading experiences of Gujarati, Christian and post-Christian women, Chicana short stories, the mosque, cinema, modern art and literature. These examples open up understandings of where and how 'sacred texts' are emerging and being reassessed within contemporary religious and spiritual contexts; and make room for readings where the spiritual resides not only in the textual, but in other unexpected places. Reading Spiritualities includes contributions from Graham Holderness, Ursula King, Michael N. Jagessar, David Jasper, Anthony G. Reddie, Michèle Roberts, and Heather Walton to reflect and encourage the interdisciplinary study of sacred text in the broad arena of the arts and social sciences. It offers a unique and well-focused 'snapshot' of the textual constructions and representations of the sacred within the contemporary religious climate - accessible to the general reader, as well as more specialist interests of students and researchers working in the crossover fields of religious, theological, cultural and literary studies.

Why is gender inseparable from pop songs? What can gender representations in musical performances mean? Why are there strong links between gender, sexuality and popular music? The sound of the voice, the mix, the arrangement, the lyrics and images, all link our impressions of gender to music. Numerous scholars writing about gender in popular music to date are concerned with the music industry’s impact on fans, and how tastes and preferences become associated with gender. This is the first collection of its kind to develop and present new theories and methods in the analysis of popular music and gender. The contributors are drawn from a range of disciplines including musicology, sociology, anthropology, gender studies, philosophy, and media studies, providing new reference points for studies in this interdisciplinary field. Stan Hawkins’s introduction sets out to situate a variety of debates that prompts ways of thinking and working, where the focus falls primarily on gender roles. Amongst the innovative approaches taken up in this collection are: queer performativity, gender theory, gay and lesbian agency, the female pop celebrity, masculinities, transculturalism, queering, transgenderism and androgyny. This Research Companion is required reading for scholars and teachers of popular music, whatever their disciplinary background.

Reading the Bible to the glory of God. In 1952, C. S. Lewis's Mere Christianity eloquently defined the essential tenets of the Christian faith. With the rise of fractured individualism that continues to split the church, this approach is more important now than ever before for biblical hermeneutics. Many Christians wonder how to read the text of Scripture well, rightly, and faithfully. After all, developing a strong theory of interpretation has always been presented by two enormous challenges: A variety of actual interpretations of the Bible, even within the context of a single community of believers. The plurality of reading cultures—denominational, disciplinary, historical, and global interpretive communities—each with its own frame of reference. In response, influential theologian Kevin J. Vanhoozer puts forth a "mere" Christian hermeneutic—essential principles for reading the Bible as Scripture everywhere, at all times, and by all Christians. To center his thought, Vanhoozer turns to the accounts of Jesus' transfiguration—a key moment in the broader economy of God's revelation—to suggest that spiritual or "figural" interpretation is not a denial or distortion of the literal sense but, rather, its glorification. Irenic without resorting to bland ecumenical tolerance, Mere Christian Hermeneutics is a powerful and convincing call for both church and academy to develop reading cultures that enable and sustain the kind of unity and diversity that a "mere Christian hermeneutic" should call for and encourage

This study demonstrates the importance of including narrative ethics in a construction of Old Testament ethics, as a correction for the current state of marginalisation of narrative in this discipline. To this end, the concept of identity is used as a lens through which to understand and derive ethics. Since self-conception in ancient Israel is generally held to be predominantly collectivist in orientation, social identity theory is used to understand ancient Israelite identity. Although collectivist sensitivities are important, a social identity approach also incorporates an understanding of individuality. This approach highlights the social emphases of a biblical text, and consequently assists in understanding a text's original ethical message. The book of Ruth is used as a test case, employing a social identity approach for understanding the narrative, but also to model the approach so that it can be implemented more widely in study of the Old Testament and narrative ethics. Each of the protagonists in the book of Ruth is examined in regards to their personal and social self-components. This study reveals that the narrative functions to shape or reinforce the identity of an ancient Israelite implied reader. Since behavioural norms are an aspect of identity, narrative also influences behaviour. A social identity approach can also highlight the social processes within a society. The social processes taking place in the two most commonly proposed provenances for the book of Ruth are discussed: the Monarchic and Persian Periods. It is found that the social emphases of the book of Ruth most closely correspond to the social undercurrents of the Persian Period. On this basis, a composition for the book of Ruth in the Restoration period is proposed.

Reading Words into Worlds asks how it is that reading a novel can feel in some ways like being-in-a-world. The book explores how novels give themselves to readers in ways that mimetically resemble our phenomenological reception of given beings in reality. McReynolds refers to this process as phenomenological mimesis of givenness, and he draws on the phenomenological philosophy of Husserl, Heidegger, and Jean-Luc Marion to explore how masterful novels can make reading ink marks on a page feel like seeing things, feeling things, and meeting (even loving) others. McReynolds blends rigorous phenomenological study with a personable style, first laying out his theory in detail and then applying that theory through close studies of his reading experiences of four British realist masterpieces: Defoe’s Robinson Crusoe, Austen’s Northanger Abbey, Eliot’s Middlemarch, and Hardy’s Jude the Obscure. Ultimately, this book offers a grounded phenomenology of novel-reading, illuminating what gives novels such power to not only thrill readers—but to change them.