This book argues that the theory of force elaborated in Immanuel Kant's aesthetics (and in particular, his theorization of the dynamic sublime) is of decisive importance to poetry in the nineteenth century and to the connection between poetry and philosophy over the last two centuries. Inspired by his deep engagement with the critical theory of Walter Benjamin, who especially developed this Kantian strain of thinking, Kevin McLaughlin uses this theory of force to illuminate the work of three of the most influential nineteenth-century writers in their respective national traditions: Friedrich Hoelderlin, Charles Baudelaire, and Matthew Arnold. The result is a fine elucidation of Kantian theory and a fresh account of poetic language and its aesthetic, ethical, and political possibilities.

"The Paper Age" is the phrase coined by Thomas Carlyle in 1837 to describe the monetary and literary inflation of the French Revolution-an age of mass-produced "Bank-paper" and "Book-paper." Carlyle's phrase is suggestive because it points to the particular substance-paper-that provides the basis for reflection on the mass media in much popular fiction appearing around the time of his historical essay. Rather than becoming a metaphor, however, paper in some of this fiction seems to display the more complex and elusive character of what Walter Benjamin evocatively calls "the decline of the aura." The critical perspective elaborated by Benjamin serves as the point of departure for the readings of paper proposed in Paperwork. Kevin McLaughlin argues for a literary-critical approach to the impact of the mass media on literature through a series of detailed interpretations of paper in fiction by Poe, Stevenson, Melville, Dickens, and Hardy. In this fiction, he argues, paper dramatizes the "withdrawal," as Benjamin puts it, of the "here and now" of the traditional work of art into the dispersing or distracting movement of the mass media. Paperwork seeks to challenge traditional concepts of medium and message that continue to inform studies of print culture and the mass media especially in the wake of industrialized production in the early nineteenth century. It breaks new ground in the exploration of the difference between mass culture and literature and will appeal to cultural historians and literary critics alike.

Proposing a new interpretation of literature and mass culture in nineteenth-century Europe, this work focuses on works by Marx, Balzac, Dickens, Adorno, and Benjamin to explore in them a complex "mimetic" disposition toward commodification in the realm of culture. The aim of the book is twofold: to explicate in the work of Balzac and Dickens subtle and profoundly ambivalent attitudes toward the rapidly expanding mass culture of the 1830's in France and England, and to identify through this reading of the novelists a common mimetic element that has eluded a certain dialectical approach to art's overcoming of mass culture - an approach best exemplified in Horkheimer and Adorno's influential essay on the "culture industry."

The Philology of Life retraces the outlines of the philological project developed by Walter Benjamin in his early essays on Hölderlin, the Romantics, and Goethe. This philological program, McLaughlin shows, provides the methodological key to Benjamin’s work as a whole. According to Benjamin, German literary history in the period roughly following the first World War was part of a wider “crisis of historical experience”—a life crisis to which Lebensphilosophie (philosophy of life) had instructively but insufficiently responded. Benjamin’s literary critical struggle during these years consisted in developing a philology of literary historical experience and of life that is rooted in an encounter with a written image. The fundamental importance of this “philological” method in Benjamin’s work seems not to have been recognized by his contemporary readers, including Theodor Adorno who considered the approach to be lacking in dialectical rigor. This facet of Benjamin’s work was also elided in the postwar publications of his writings, both in German and English. In recent decades, the publication of a wider range of Benjamin’s writings has made it possible to retrace the outlines of a distinctive philological project that starts to develop in his early literary criticism and that extends into the late studies of Baudelaire and Paris. By bringing this innovative method to light this study proposes “the philology of life” as the key to the critical program of one of the most influential intellectual figures in the humanities.

The Philology of Life retraces the outlines of the philological project developed by Walter Benjamin in his early essays on Hoelderlin, the Romantics, and Goethe. This philological program, McLaughlin shows, provides the methodological key to Benjamin's work as a whole. According to Benjamin, German literary history in the period roughly following the first World War was part of a wider "crisis of historical experience"-a life crisis to which Lebensphilosophie (philosophy of life) had instructively but insufficiently responded. Benjamin's literary critical struggle during these years consisted in developing a philology of literary historical experience and of life that is rooted in an encounter with a written image. The fundamental importance of this "philological" method in Benjamin's work seems not to have been recognized by his contemporary readers, including Theodor Adorno who considered the approach to be lacking in dialectical rigor. This facet of Benjamin's work was also elided in the postwar publications of his writings, both in German and English. In recent decades, the publication of a wider range of Benjamin's writings has made it possible to retrace the outlines of a distinctive philological project that starts to develop in his early literary criticism and that extends into the late studies of Baudelaire and Paris. By bringing this innovative method to light this study proposes "the philology of life" as the key to the critical program of one of the most influential intellectual figures in the humanities.