This volume focuses on the flourishing of irony as a primary characteristic of the great era of European narrative sophistication from the Goethezeit to Modernism. Its eighteenth essays explore varieties of ironic consciousness associated with texts especially of northern Europe, and the ways they established a dialogue with and on literature and culture at large. As the volume shows, this interrogation of Europe's self-awareness of cultural identity bound up in reading and writing habits gained a new post-Cervantine complexity in Romanticism and has been of lasting significance for literary theory down to postmodernism. By its comparativistic framing of the issues raised by ironic consciousness, Narrative Ironies duly serves as a Festschrift honoring Lilian R. Furst. Among major writers treated are Sterne, Goethe, Godwin, Schlegel, Hoffmann, Poe, Stendhal, Kierkegaard, Disraeli, Keller, Maupassant, Zola, Huysmans, Wilde, Tolstoi, Hofmannsthal, Strindberg, Proust, Mann, Musil, Kafka, Joyce, Faulkner, and Szczypiorski.

The stories of Hagar, Dinah, and Tamar stand out as strangers in the ancestral narrative. They deviate from the main plot and draw attention to the interests and fates of characters who are not a part of the ancestral family. Readers have traditionally domesticated these strange stories. They have made them "familiar"--all about the ancestral family. Thus Hagar's story becomes a drama of deselection, Shechem and the Hivites become emblematic for ancestral conflict with the people of the land, and Tamar becomes a lens by which to read providence in the story of Joseph. This study resurrects the question of these stories' strangeness. Rather than allow the ancestral narrative to determine their significance, it attends to each interlude's particularity and detects ironic gestures made toward the ancestral narrative. These stories contain within them the potential to defamiliarize key themes of ancestral identity: the ancestral-divine relationship, ancestral relations to the land and its inhabitants, and ancestral self-identity. Perhaps the ancestral family are not the only privileged partners of God, the only heirs to the land, or the only bloodline fit to bear the next generation.

"As a narrative device, irony in the Latin American novel has been treated before in a rather fragmented, non-systematic way. It needed a cohesive study based on close textual examination of several major novels. Professor Tittler has done just that and done it well. This book is the best and most comprehensive study of the ironic mode that we have."-Myron I. Lichtblau, Department of Foreign Languages and Literatures, Syracuse University In this book Jonathan Tittler explores some of the many possibilities that the concept of irony holds for literary criticism. Identifying irony as a characteristic property of Spanish-American fiction, Tittler offers close readings of seven important novels: Carlos Fuentes' The Death of Artemio Cruz, Juan Rulfo's Pedro Paramo, Manuel Puig's Betrayed by Rita Hayworth, Guillermo Cabrera Infante's Three Trapped Tigers, Mario Vargas Llosa's Aunt Julia and the Scriptwriter, Julio Cortazar's A Manual for Manuel, and Isaac Goldemberg's The Fragmented Life of Don Jacobo Lerner. Tittler begins with a comprehensive review of existing theories of irony, in all of which the concept of narrative distance plays a major role. Next he proposes his own innovative model for critical reading made up of two basic forms of irony, which he terms "static" and "kinetic." He then applies the model systematically to his readings of the texts-four in the static mode, and three in the kinetic, linguistically self-conscious mode. Tittler concludes by reflecting on the relationship between irony and the novel, asserting that in the light of actual events in Spanish America, the novels themselves, and the critical discourse in which they are evoked, may be regarded as ironic phenomena.

Originally published in 1926, this book presents a concise analysis of the nature of irony in English literature, with special emphasis on 'prophetic irony'. Discussion focuses on examples taken from prose literature, with an introductory section on the meaning of irony.

No detailed description available for "Perspectives of Irony on Medieval French Literature".

Shane Herron demonstrates how eighteenth-century irony was used not only in derision but also to clarify and sharpen emotional investments.

It is generally agreed that there is significant irony in the Bible. However, to date no work has been published in biblical scholarship that on the one hand includes interpretations of both Hebrew Bible and New Testament writings under the perspective of irony, and on the other hand offers a panorama of the approaches to the different types and functions of irony in biblical texts. The following volume: (1) reevaluates scholarly definitions of irony and the use of the term in biblical research; (2) builds on existing methods of interpretation of ironic texts; (3) offers judicious analyses of methodological approaches to irony in the Bible; and (4) develops fresh insights into biblical passages.

This study reconsiders irony by blending classical and contemporary critical notions. It revamps the notions of authorial perspective, plot, emotional effect and other generic features of fiction by incorporating socio-historical analysis of practice, ideology and discourse. In discussing Chinese texts, it shows how narrative structure breaks down and authoritative dogma and myth fall apart under a critical irony, shifting narrative stances and multi-voiced language.