In 1946, French film critic Nino Frank, having just seen "The Maltese Falcon", "Double Indemnity", "Laura", and "Murder", "My Sweet" linked them all with the term "film noir." No one working on these projects knew they were making film noirs; Frank invented a label that connected them after the fact, and it is because of his label that the genre became famous. "Imaginary Biographies: Misreading the Lives of the Poets" aims to do for poetry what Frank did for film: to gather together previously unrelated works in order to better understand and appreciate them as a new, unrecognized literary genre. In "Imaginary Biographies", Geoff Klock argues that the bizarre portrayal of historical writers in post-Enlightenment English poetry constitutes a genre, a battleground for two central conflicts: the confrontation of the self-sufficient Romantic imagination with the brute fact of external precursors (in the nineteenth century); and the participation in, and simultaneous deflation of, Romantic idealism (in the twentieth). In William Blake's "Milton", the author of "Paradise Lost" returns to earth to redeem his female half, confront Satan and herald the apocalypse. Percy Bysshe Shelley's Jean-Jacques Rousseau has been physically deformed and mentally ruined by a hellish chariot in "The Triumph of Life". Algernon Charles Swinburne, in his Anactoria, hijacks the ancient Greek poetess Sappho and turns her into his anti-Christian Sadistic lesbian vampire cannibal Muse. In "The Changing Light at Sandover", James Merrill contacts W.H. Auden and William Butler Yeats with a Ouija board and discovers their part in an insane cosmic hierarchy. Samuel Taylor Coleridge and Robert Southey abandoned their youthful plans to establish a utopian community in America; Paul Muldoon's Madoc imagines they went through with it and describes the ensuing disaster. John Ashbery's "Sleepers Awake" gages the work of Miguel de Cervantes, James Joyce and Homer in terms of how much they slept while writing. In "TV Men", Anne Carson portrays "Thucydides", "Sappho", and "Antonin Artaud" anachronistically preparing, or being prepared for, television adaptations. Klock makes the audacious and fascinating case that the imaginary biography is in continuity with literary criticism. He concentrates on how one poet misreads another by explicitly naming the earlier poet in the latter poem. This "misreading" forms a new genre, creating a new kind of character and a new kind of poem. The result is a dazzling work of literary scholarship that will stimulate debate for years to come.

Superhero comic books are traditionally thought to have two distinct periods, two major waves of creativity: the Golden Age and the Silver Age. In simple terms, the Golden Age was the birth of the superhero proper out of the pulp novel characters of the early 1930s, and was primarily associated with the DC Comics Group. Superman, Batman, Green Lantern, and Wonder Woman are the most famous creations of this period. In the early 1960s, Marvel Comics launched a completely new line of heroes, the primary figures of the Silver Age: the Fantastic Four, Spider-Man, the Incredible Hulk, the X-Men, the Avengers, Iron Man, and Daredevil.
In this book, Geoff Klock presents a study of the Third Movement of superhero comic books. He avoids, at all costs, the temptation to refer to this movement as "Postmodern," "Deconstructionist," or something equally tedious. Analyzing the works of Frank Miller, Alan Moore, Warren Ellis, and Grant Morrison among others, and taking his cue from Harold Bloom, Klock unearths the birth of self-consciousness in the superhero narrative and guides us through an intricate world of traditions, influences, nostalgia and innovations - a world where comic books do indeed become literature.

In late 19th century England, Oscar Wilde popularized aestheticism, also known as art-for-art’s-sake – the idea that art, that beauty, should not be a vehicle for morality or truth, but an end in-and-of-itself. Rothko and Jackson Pollock enthroned the idea, creating paintings that are barely graded panels of color or wild splashes. Today, pop culture is aestheticism’s true heir, from the perfect charismatic emptiness of Ocean’s Eleven to the hyper-choreographed essentially balletic movements in the best martial arts movies. But aestheticism has a dark core, one that Social Justice Activists are now gathering to combat, revealing the damaging ideology reflected in or concealed by our most beloved pop culture icons. Taking Bryan Fuller’s television version of Hannibal “The Cannibal” Lecter as its main text – and taking Žižek-style illustrative detours into Malcolm in the Middle, Dark Knight Rises, Harry Potter, Interview with a Vampire, Dexter and more – this book marshals Walter Pater, Camille Paglia, Nietzsche, the Marquis de Sade, Kant and Plato, as well as Dante, Shakespeare, Milton, Blake, Baudelaire, Beckett, Wallace Stevens and David Mamet to argue that Fuller’s show is a deceptively brilliant advance of aestheticism, both in form and content – one that investigates how deeply art-for-art’s-sake, and those of us who consciously or unconsciously worship at its teat, are necessarily entwined with evil.

In late 19th century England, Oscar Wilde popularized aestheticism, also known as art-for-art's-sake - the idea that art, that beauty, should not be a vehicle for morality or truth, but an end in-and-of-itself. Rothko and Jackson Pollock enthroned the idea, creating paintings that are barely graded panels of color or wild splashes. Today, pop culture is aestheticism's true heir, from the perfect charismatic emptiness of Ocean's Eleven to the hyper-choreographed essentially balletic movements in the best martial arts movies. But aestheticism has a dark core, one that Social Justice Activists are now gathering to combat, revealing the damaging ideology reflected in or concealed by our most beloved pop culture icons. Taking Bryan Fuller's television version of Hannibal "The Cannibal" Lecter as its main text - and taking Zizek-style illustrative detours into Malcolm in the Middle, Dark Knight Rises, Harry Potter, Interview with a Vampire, Dexter and more - this book marshals Walter Pater, Camille Paglia, Nietzsche, the Marquis de Sade, Kant and Plato, as well as Dante, Shakespeare, Milton, Blake, Baudelaire, Beckett, Wallace Stevens and David Mamet to argue that Fuller's show is a deceptively brilliant advance of aestheticism, both in form and content - one that investigates how deeply art-for-art's-sake, and those of us who consciously or unconsciously worship at its teat, are necessarily entwined with evil.