Self and Sensibility in Contemporary American Poetry is an inquiry into the cultural roles lyric poetry does and can play in our age. Charles Altieri first establishes a dominant mode in 'serious' American poetry by identifying current assumptions inherent in the teaching of creative writing and the awarding of prizes and contracts. The dominant mode is seen not as a prescribed style but as a set of styles that share assumptions and that tend to seek the same narrow audience. Altieri views this mode as essentially scenic, presenting in brief dramatic settings subdued, carefully wrought emotions that build to a climactic tactile image. In examining why the style appeals, the author suggests that we find in the dominant mode models of the self, of the power of language, and of the nature of emotions that are very close to the prudential narcissism of the professional classes. Two theses follow: that contemporary poetry can be approached as a paradigm for analysing literature in cultural terms (since we know the culture well on independent grounds); and that the cultural analogies help demonstrate the pressures on younger poets to explore styles that break from or attempt to overthrow the dominant mode.

Charles Altieri's groundbreaking new book sets modernist American poetry in a precise cultural context by analyzing how major poets reacted to the challenge posed by modernist painting's radical critique of traditional representational models for art. It argues that modernist poets have tended to resist the received values of their contemporary culture by finding idealizing principles in modes of pure abstraction. It traces the use of such abstraction in literature from Wordsworth, through Baudelaire and Mallarme, to T.S. Eliot, William Carlos Williams, Marianne Moore, and Gertrude Stein. There are summary chapters also on Wallace Stevens and Ezra Pound, considerations of Cezanne and the Cubists, and a substantial theoretical discussion of the nature of abstract art.

Charles Altieri's book sets modernist American poetry in a precise cultural context by analysing how major poets reacted to the challenge posed by modernist painting's radical critique of traditional representational models for art. It argues that modernist poets have tended to resist the received values of their contemporary culture by finding idealising principles in modes of pure abstraction. It traces the use of such abstraction in literature from Wordsworth, through Baudelaire and Mallarme, to T. S. Eliot, William Carlos Williams, Marianne Moore, and Gertrude Stein. There are summary chapters also on Wallace Stevens and Ezra Pound, considerations of Cezanne and the Cubists, and a substantial theoretical discussion of the nature of abstract art.

In Modernist Poetry and the Limitations of Materialist Theory, Charles Altieri skillfully dissects the benefits and limitations of Materialist theory for works of art. He argues that while Materialist theory can intensify our awareness of how art can foreground sensual dimensions of experience, it does not yet serve as an adequate description of much of what we experience as mental activity--especially in the domain of art, which depends on active imaginations and constructive energies for which no Materialist theory is yet adequate. He carefully shows how constructive imaginations operate in a range of modernist poetry that is especially attentive to the mind's powers because it provides alternatives to Impressionist sensibilities, which thrive on Materialist modes of attention. These modernists turned to versions of Hegel's idea of the ""inner sensuousness,"" stressing how a work's very construction can provide different levels of sensuousness inseparable from the work of self-consciousness.

Every Day But Tuesday is a book of lyric experiments amassed from a space beyond ordinary time, where "this is tomorrow and the sun" stands, reverberating both as precursor and postscript to the apocalypse. The extraordinary world of these poems, coming from the sea, forests, islands, mountains, and rivers, form an utterly new logic of sound patterning and metric sense-making, colliding a series of gorgeous associations with a suite of prepositions forever reconfiguring.

Charles Altieri, one of our foremost analysts of modernism, has in his recent work argued for the importance of the affects, which philosophy has too long subordinated to cognition and ethics. In Wallace Stevens and the Demands of Modernity, Altieri focuses his attention on modernist poetry, especially that of Wallace Stevens. He argues that critics have failed to appreciate the degree to which modernist poetry, like modernist art, breaks from the epistemology that arose from cultures of empiricism. If we recognize the limits of that authority we can also recognize the close positive affinities between how we feel and how we value.

Nineteenth-century writing wanted to build values out of ways of looking at what could be established as fact. Early modernist poetry, particularly that of Stevens and Pound, labors to adapt Nietzschean attitudes toward poetry. Then Stevens embarked on an imaginative journey to find in linguistic activity itself a sufficient model for how we compose values. In both stages of his career facts must be respected, but they will not bear values simply by virtue of their connectedness to the world. We have to understand the constructive power taking place on intimate levels as we pursue that connectedness. Stevens matters, Altieri argues, because of the range and depth and intelligence by which he explores what such connectedness might involve. Stevens offers elaborate and moving experiments exploring how imaginative writing can help human beings grapple with questions about values that are at the very heart of our common experience.

Much current theorizing about literature involves efforts to renew our sense of aesthetic values in reading. Such is the case with new formalism as well as recent appeals to the notion of "surface reading." While sympathetic to these efforts, Charles Altieri believes they ultimately fall short because too often they fail to account for the values that engage literary texts in the social world. In Reckoning with the Imagination, Altieri argues for a reconsideration of the Kantian tradition of Idealist ethics, which he believes can restore much of the power of the arguments for the role of aesthetics in art. Altieri finds a perspective for that restoration in a reading of Wittgenstein's later work that stresses Wittgenstein's parallel criticisms of the spirit of empiricism. Altieri begins by offering a phenomenology of imagination, because we cannot fully honor art if we do not link it to a distinctive, socially productive force. That force emerges in two quite different but equally powerful realizations in his reading of John Ashbery's "Instruction Manual," which explicitly establishes a model for a postromantic view of imagination, and William Butler Yeats's "Leda and the Swan." He then turns to Wittgenstein with chapters on the role of display as critique of Enlightenment thinking, the honoring of qualities like sensitivity and the ability to attune to the actions of others, the role of expression in the building of models, and the contrast between ethical and confessional modes of judgment. Finally, Altieri produces his own model of aesthetic experience as participatory valuation and makes an extended argument for the social significance of appreciation as a way to escape the patterns of resentment fundamental to our current mode of politics. A masterful work by one of our foremost literary and philosophical theorists, Reckoning with the Imagination will breathe new life into ongoing debates over the value of aesthetic experience.

Charles Altieri, one of our foremost analysts of modernism, has in his recent work argued for the importance of the affects, which philosophy has too long subordinated to cognition and ethics. In Wallace Stevens and the Demands of Modernity, Altieri focuses his attention on modernist poetry, especially that of Wallace Stevens. He argues that critics have failed to appreciate the degree to which modernist poetry, like modernist art, breaks from the epistemology that arose from cultures of empiricism. If we recognize the limits of that authority we can also recognize the close positive affinities between how we feel and how we value.

Nineteenth-century writing wanted to build values out of ways of looking at what could be established as fact. Early modernist poetry, particularly that of Stevens and Pound, labors to adapt Nietzschean attitudes toward poetry. Then Stevens embarked on an imaginative journey to find in linguistic activity itself a sufficient model for how we compose values. In both stages of his career facts must be respected, but they will not bear values simply by virtue of their connectedness to the world. We have to understand the constructive power taking place on intimate levels as we pursue that connectedness. Stevens matters, Altieri argues, because of the range and depth and intelligence by which he explores what such connectedness might involve. Stevens offers elaborate and moving experiments exploring how imaginative writing can help human beings grapple with questions about values that are at the very heart of our common experience.

This brilliant, penetrating, and ambitious book by a well-known literary theorist studies the complex relationship between the emotions on the one side and literary works and paintings on the other. A central aim of Charles Altieri's is to rescue our understanding of the affects from philosophical theories that subordinate them to cognitive control and ethical judgment. Altieri concentrates on two fundamental aspects of aesthetic experience: the first describes how representative texts and paintings compose intricate affective states; the second engages how we might generalize from the values involved in the affects made articulate by works of art. He addresses a range of affective states, distinguishing carefully among sensations, feelings, moods, emotions, and passions. He shows how art solicits, organizes, and reflects upon affective energies and how many of the qualities of the affects developed within artworks simply disappear when observers are content with adjectival labels such as "sad," "angry," or "happy." "The Particulars of Rapture proposes treating affects in adverbial rather than in adjectival terms, emphasizing the way in which text and paintings shape distinct affective states. Such an emphasis places the manner in which artwork acts upon the emotions central to the quality of the resulting affect. And that emphasis in turn enables Altieri to show how a more general expressivist model for establishing and assessing values can compete with perspectives based on rationality.

Much current theorizing about literature involves efforts to renew our sense of aesthetic values in reading. Such is the case with new formalism as well as recent appeals to the notion of "surface reading." While sympathetic to these efforts, Charles Altieri believes they ultimately fall short because too often they fail to account for the values that engage literary texts in the social world. In Reckoning with the Imagination, Altieri argues for a reconsideration of the Kantian tradition of Idealist ethics, which he believes can restore much of the power of the arguments for the role of aesthetics in art. Altieri finds a perspective for that restoration in a reading of Wittgenstein's later work that stresses Wittgenstein's parallel criticisms of the spirit of empiricism. Altieri begins by offering a phenomenology of imagination, because we cannot fully honor art if we do not link it to a distinctive, socially productive force. That force emerges in two quite different but equally powerful realizations in his reading of John Ashbery's "Instruction Manual," which explicitly establishes a model for a postromantic view of imagination, and William Butler Yeats's "Leda and the Swan." He then turns to Wittgenstein with chapters on the role of display as critique of Enlightenment thinking, the honoring of qualities like sensitivity and the ability to attune to the actions of others, the role of expression in the building of models, and the contrast between ethical and confessional modes of judgment. Finally, Altieri produces his own model of aesthetic experience as participatory valuation and makes an extended argument for the social significance of appreciation as a way to escape the patterns of resentment fundamental to our current mode of politics. A masterful work by one of our foremost literary and philosophical theorists, Reckoning with the Imagination will breathe new life into ongoing debates over the value of aesthetic experience.

This brilliant, penetrating, and ambitious book by a well-known literary theorist studies the complex relationship between the emotions on the one side and literary works and paintings on the other. A central aim of Charles Altieri's is to rescue our understanding of the affects from philosophical theories that subordinate them to cognitive control and ethical judgment. Altieri concentrates on two fundamental aspects of aesthetic experience: the first describes how representative texts and paintings compose intricate affective states; the second engages how we might generalize from the values involved in the affects made articulate by works of art. He addresses a range of affective states, distinguishing carefully among sensations, feelings, moods, emotions, and passions. He shows how art solicits, organizes, and reflects upon affective energies and how many of the qualities of the affects developed within artworks simply disappear when observers are content with adjectival labels such as "sad," "angry," or "happy." "The Particulars of Rapture proposes treating affects in adverbial rather than in adjectival terms, emphasizing the way in which text and paintings shape distinct affective states. Such an emphasis places the manner in which artwork acts upon the emotions central to the quality of the resulting affect. And that emphasis in turn enables Altieri to show how a more general expressivist model for establishing and assessing values can compete with perspectives based on rationality.