Eudora Welty and Walker Percy were friends but very different writers, even though both were from the Deep South and intensely interested in the relation of place to their fiction. This work explores in each the concept of home and the importance of home to the homo viator ("man on his way"), and anti-idealism and anti-romanticism. The differences between Welty and Percy and in their fiction were revealed in the habits of their lives. Welty spent her life in Jackson, Mississippi, and was very much a member of the community. Percy was a wanderer who finally settled in Covington, Louisiana, because it was, as he called it, a "noplace." The author also asserts that Percy somewhat envied Welty and her stability in Jackson, and that for him, place was such a nagging concern that it became a personal problem to him as homo viator.

The Fugitive-Agrarians were an influential literary group that began at Vanderbilt University in the 1920s. Although the philosophically driven alliance was short-lived, two of its members, John Crowe Ransom and Allen Tate, went on to become influential Southern poets and theorists. In this work, a self-proclaimed third-generation Fugitive-Agrarian concentrates on the history and mystery of nature. The author supports the recovery of fundamental principles required for the economic, social and political health of our communities. He explores Fugitive-Agrarian concepts of nature, history, science, industry, person, family and community. His discussion focuses particular attention on John Crowe Ransom and Allen Tate and how they diverged in their philosophies of intellect and the written word.

In this companion volume to Romantic Confusions of the Good (Rowman & Littlefield, 1997), distinguished scholar Marion Montgomery continues his exploration of Romantic poetry, including that of Eliot, Pound, Keats, Donne, Wordsworth, and Williams, from a Thomistic perspective. Of particular interest to Montgomery are intellect and its relation to reality, intuition and rational thought, analogy, and attribution. This is a valuable addition to the literature on Romantic poetry.

In this volume, Marion Montgomery ponders two very different varieties of possum as the starting point for a literary, philosophical, and poetic inquiry into the nature of Southernness. The first possum is the familiar marsupial, native to the American South, in whose modest status can be seen an image of the lowly ground to which all our dreams must remain anchored. The second possum is the first-person singular present of the Latin verb posse; rendered as "I am able," this possum embodies the movement in which men, since the Old Adam, have elevated themselves beyond their estate, taking for themselves sole credit for the world they see around them.

Prescribing a way of thought by which men can regain the balance that modernity has led them to relinquish, "Possum, and Other Receits for the Recovery of "Southern" Being" posits a concept of Southernness that is a state of the soul rather than a result of geography, a Southernness in which man's mind and his moments of vision are kept in harmony with nature, with the reality of the world given to man.

The concern in this essay is for our age as one suffering an intellectual severance between our response to existential reality in which the beauty of a created particular thing is divorced from the Cause of that thing's existence. The separation speaks of a deracination of homo viator - the person on his way. It is a consequence of what may be called the Modernist Ideology of the Self, by which the ideological reduction of reality usurps the mystery of soul into the concept of self. This severance of beauty from Beauty, implying the general dislocation of homo viator, is seen as the separation of grace from nature. Montgomery considers Tolstoy as representative of the Modernist man, confused by an intellectual climate that isolates the person from the self. Tolstoy, in is romancing of reality, becomes so burdened by his sense of guilt in being seduced into the scandal of beauty that he is almost overwhelmed by despair. This compared with Friedrich Schiller, whose romanticism encompasses not only the romanticism of the West but also the East, adopts Kant's philosophy to justify feeling, not as Tolstoy would (elevating it at the expense of reason), but by intensifying a severe reason as a gnostic ploy to gain power over feeling. Against these two, Montgomery casts St. Thomas as the one who would restore the givenness of reality and provide an authentic vision of the good, the true, and the beautiful, to recover an ordinate and vital intent governing homo viator in his quest for the Good, the True, and the Beautiful.

This book embodies a sequence of closely related essays which explore the modern poet's uneasy awareness of a tradition-the romantic tradition-with which he must contend. The author's premise is that the romantic age extends from "The Divine Comedy" through Wordsworth to Eliot. The roots of contemporary questions about the self and alienation are seen to extend at least as far back as Dante, who is the first poet to choose the ego as a focus for poetry of epic dimensions.

In the course of the study Montgomery considers the growing emphasis upon the self's becoming the focus of poetry until this shift culminated in the literature of the most autobiographical century in western letters--the twentieth. Dante, Wordsworth, and Eliot are discussed at length, individually and in relation to one another, as principal instances of the reflective poet. The critic also considers other illustrative figures such as Milton, Coleridge, Keats, Whitman, Pound, Joyce, and Hemingway. These and other writers have traveled along the romantic road anticipated by "The Divine Comedy." Finally, the author suggests, the road may end in a labyrinth so far as the contemporary writer is concerned.

In his increasing concern with the problems of the self and of the mind, the poet has been forced to invent new modes and techniques, which as the author demonstrates, grow out of his response to the psychological and metaphysical preoccupations of his age.

This brilliantly allusive and gracefully written study is focused on T. S. Eliot's developing commitment to Christianity, but the essay is by no means procrustean or reductive in its strategies, nor is it theological.

Montgomery shows how Eliot's intellectual and emotional uneasiness in the early poems is reflected in such technical devices as point of view and imagery. The questions of the poem's voice and the poet's mask (which are often ironic in nature) become less pressing as time goes on, and finally Eliot comes to a dynamic stillness--a frozen point in the sea of change that is variously called nature, history, and society. This stillness embodies the poet's rendering of Christian incarnation--the Word within the word. The author finds too that Eliot's imagery grows richer during the progress of his spiritual journey. As the imagery becomes more religious it also grows more complex and more concrete.

Eliot in the end decides the poet's personal struggle to know his world is more important than the poetry which "does not matter," as he says in East Coker. Paradoxically the poetry of T. S. Eliot takes on an increasingly classical quality as it steadily becomes more personal and Christian. Montgomery accordingly shows how Eliot ultimately arrives "where he started and sees the place for the first time."

While Flannery O'Connor is hailed as one of the most important writers of the twentieth-century American south, few appreciate O'Connor as a philosopher as well. In Return to Good and Evil, Henry T. Edmondson introduces us to a remarkable thinker who uses fiction to confront and provoke us with the most troubling moral questions of modern existence. 'Right now the whole world seems to be going through a dark night of the soul,' O'Connor once said, in response to the nihilistic tendencies she saw in the world around her. Nihilism-Nietzche's idea that 'God is dead'-preoccupied O'Connor, and she used her fiction to draw a tableau of human civilization on the brink of a catastrophic moral, philosophical, and religious crisis. Again and again, O'Connor suggests that the only way back from this precipice is to recognize the human need for grace, redemption, and God. She argues brilliantly and persuasively through her novels and short stories that the Nietzschean challenge to the notions of good and evil is an ill-conceived effort that will result only in disaster. With rare access to O'Connor's correspondence, prose drafts, and other personal writings, Edmondson investigates O'Connor's deepest motivations through more than just her fiction and illuminates the philosophical and theological influences on her life and work. Edmondson argues that O'Connor's artistic brilliance and philosophical genius reveal the only possible response to the nihilistic despair of the modern world: a return to good and evil through humility and grace.

While Flannery O'Connor is hailed as one of the most important writers of the twentieth-century American south, few appreciate O'Connor as a philosopher as well. In Return to Good and Evil, Henry T. Edmondson introduces us to a remarkable thinker who uses fiction to confront and provoke us with the most troubling moral questions of modern existence. "Right now the whole world seems to be going through a dark night of the soul," O'Connor once said, in response to the nihilistic tendencies she saw in the world around her. Nihilism Nietzche's idea that "God is dead" preoccupied O'Connor, and she used her fiction to draw a tableau of human civilization on the brink of a catastrophic moral, philosophical, and religious crisis. Again and again, O'Connor suggests that the only way back from this precipice is to recognize the human need for grace, redemption, and God. She argues brilliantly and persuasively through her novels and short stories that the Nietzschean challenge to the notions of good and evil is an ill-conceived effort that will result only in disaster. With rare access to O'Connor's correspondence, prose drafts, and other personal writings, Edmondson investigates O'Connor's deepest motivations through more than just her fiction and illuminates the philosophical and theological influences on her life and work. Edmondson argues that O'Connor's artistic brilliance and philosophical genius reveal the only possible response to the nihilistic despair of the modern world: a return to good and evil through humility and grace."

Paying special attention to the Romantic poets from Wordworth and Coleridge down to Pound and Eliot, Marion Montgomgery explores the disorientation of image and methaphor for reality. The book focuses on the virtues and limits of the intuitive intellect as they are explicated by Thomas Aquinas in relation to rational intellect, and the Romantic poet's dependence upon the intuitive. Montgomery takes the position that, because of a disassociation of the intuitive and rational modes of intellectual action, two species of romanticism centering in presumptuous autonomy emerge: that of the poet and that of the scientist.