This book considers four centuries of Spenser criticism, locating critics in ongoing discussions of Spenser's poetry and the cultural contexts of their time.

This study aims to bring the modern theory of literary criticism, and Pope's 'Essay on Criticism' of 1711, into a more productive and intersting association than critical-historical structures have generally allowed. Smallwood marks out in current terms and in depth the specialized theoretial and aesthetic problem of defining criticism. He recognizes that criticism, no more than literature or art, cannot be finally codified or defined, but insists on the need for clarity in the exposition of criticism's purposes and a fuller consciousness of a common community of practice available to audiences outside the academic fold. Affirming the unfailing currency and utility of the term criticism as new languages have taken over the critical domain, or have sought to replace or abolish literature, Smallwood distinguishes between the normative definitions that are everywhere apparent in modern theory of criticism, and the advantages to conceptual comprehension achieved by Pope's poetic idea of criticism in the 'Essay'.

The &"classical,&" Steven Shankman argues, should not be confused with a particular historical period of Western antiquity, although it may owe its original articulation to the literary and philosophical explorations of ancient Greek authors. Shankman's book searches for and attempts to formulate the shape of the continuing presence&—as embodied in particular literary works mainly from Western antiquity and the neoclassical and modern periods&—of what the author calls a &"classical&" understanding of literature. For Shankman, literature, defined from a classical perspective, is a coherent, compelling, and rationally defensible representation that resists being reduced either to the mere recording of material reality or to the bare exemplification of an abstract philosophical precept. He derives his definition largely from his reading of Greek literature from Homer through Plato, from the history of literary criticism, and from the Greco-Roman tradition in English, American, and French literature. Shankman reveals unsuspected yet convincing connections among authors of such widely disparate times and places. His idea of the &"classic&" that authorizes these connections is presented as normative, thus making possible the evaluation of literary works and, in turn, forthright discussion of what constitutes the &"literary&" as distinct from other kinds of discourse. Shankman's study runs counter to a strong tendency of contemporary criticism that argues precisely against any distinct category of the &"literary.&" He offers a series of interpretations that cumulatively advance theoretical discussion by challenging scholars to rethink the critical paradigms of postmodernism. At the center of the book is a discussion of the quintessentially classic Val&éry poem Le Cimeti&ère marin and the classic qualities it shares with Pindar's third Pythian ode, from which Val&éry derives the epigraph for his poem.

One of the enduring traditions of Western literary history, pastoral is often mischaracterized as a catchall for literature about rural themes and nature in general. In What Is Pastoral?, distinguished literary historian Paul Alpers argues that pastoral is based upon a fundamental fiction—that the lives of shepherds or other socially humble figures represent the lives of human beings in general. Ranging from Virgil's Eclogues to Sarah Orne Jewett's The Country of the Pointed Firs, from Shakespeare and Cervantes to Hardy and Frost, this work brings the story of the pastoral tradition, previously limited to classical and Renaissance literature, into the twentieth century. Pastoral reemerges in this account not as a vehicle of nostalgia for some Golden Age, nor of escape to idyllic landscapes, but as a mode bearing witness to the possibilities and problems of human community and shared experience in the real world. A rich and engrossing book, What Is Pastoral? will soon take its place as the definitive study of pastoral literature. "Alpers succeeds brilliantly. . . . [He] offers . . . a wealth of new insight into the origins, development, and flowering of the pastoral."—Ann-Maria Contarino, Renaissance Quarterly

While the popular talk of English common sense in the eighteenth century might seem a by-product of familiar Enlightenment discourses of rationalism and empiricism, this book argues that terms such as ‘common sense’ or ‘good sense’ are not simply synonyms of applied reason. On the contrary, the discourse of common sense is shaped by a defensive impulse against the totalizing intellectual regimes of the Enlightenment and the cultural climate of change they promote, in order to contain the unbounded discursive proliferation of modern learning. Hence, common sense discourse has a vital regulatory function in cultural negotiations of political and intellectual change in eighteenth-century Britain against the backdrop of patriotic national self-concepts. This study discusses early eighteenth-century common sense in four broad complexes, as to its discursive functions that are ethical (which at that time implies aesthetic as well), transgressive (as a corrective), political (in patriotic constructs of the nation), and repressive (of otherness). The selection of texts in this study strikes a balance between dominant literary culture – Swift, Pope, Defoe, Fielding, Johnson – and the periphery, such as pamphlets and magazine essays, satiric poems and patriotic songs.

In this book, first published in 1981, the author argues that narrative is an interaction between "the presented world and the presentational process" and attempts to define narrative from the perspective of reading. The Reader’s Construction of Narrative includes chapters on narrative language, translating narrative and discusses what happens when we read a narrative text. This book will be of particular interest to students of literary theory.

Over the past two decades, poststructuralism in its myriad forms has come to dominate literary criticism to the exclusion of virtually any other point of view. Few scholars have escaped the coercive authority of its programmatic radicalism. In Evolution and Literary Theory, Joseph Carroll vigorously attacks the foundational principles of poststructuralism and offers in their stead a bold new theory that situates literary criticism within the matrix of evolutionary theory.