The modernist poetry of Wallace Stevens is replete with moments of theorizing. Stevens regarded poetry as an abstract medium through which to think about and theorize not only philosophical concepts like metaphor and reality, but also a unifying thesis about the nature of poetry itself. At the same time, literary theorists and philosophers have often turned to Stevens as a canonical reference point and influence. In the centenary year of Wallace Stevens’s first collection Harmonium (1923), this collection asks what it means to theorize with Stevens today. Through a range of critical and theoretical perspectives, this book seeks to describe the myriad kinds of thinking sponsored by Stevens’s poetry and explores how contemporary literary theory might be invigorated through readings of Stevens.

This book discusses the elusive centrality of silence in modern literature and philosophy, focusing on the writing and theory of Jean-Luc Nancy and Roland Barthes, the prose of Samuel Beckett, and the poetry of Wallace Stevens. It suggests that silence is best understood according to two categories: apophasis and reticence. Apophasis is associated with theology, and relates to a silence of ineffability and transcendence; reticence is associated with phenomenology, and relates to a silence of listenership and speechlessness. In a series of diverse though interrelated readings, the study examines figures of broken silence and silent voice in the prose of Samuel Beckett, the notion of shared silence in Jean-Luc Nancy and Roland Barthes, and ways in which the poetry of Wallace Stevens mounts lyrical negotiations with forms of unsayability and speechlessness.

Thomas Gold (1920-2004) had a curious mind that liked to solve problems. He was one of the most remarkable astrophysicists in the second half of the twentieth century, and he attracted controversy throughout his career. Based on a full-length autobiography left behind by Thomas Gold, this book was edited by the astrophysicist and historian of science, Simon Mitton (University of Cambridge).

The book is a retrospective on Gold's remarkable life. He fled from Vienna in 1933, eventually settling in England and completing an engineering degree at Trinity College in Cambridge. During the war, he worked on naval radar research alongside Fred Hoyle and Hermann Bondi - which, in an unlikely chain of events, eventually led to his working with them on steady-state cosmology. In 1968, shortly after their discovery, he provided the explanation of pulsars as rotating neutron stars.

In his final position at Cornell, he and his colleagues persuaded the US Defense Department to fund the conversion of the giant radio telescope at Arecibo in Puerto Rico into a superb instrument for radio astronomy. Gold's interests covered physiology, astronomy, cosmology, geophysics, and engineering.

Written in an intriguing style and with an equally intriguing foreword by Freeman Dyson, this book constitutes an important historical document, made accessible to all those interested in the history of science.

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The Lega Nord, one of the most important right-wing populist parties in Western Europe, is the focus of this well researched look into Italian regional politics. The author links the Lega Nord's rise to the socio-economic development of the north over the south in Italy and the political process which created a voting block in the south. This led the north of Italy to see "Rome" as a predatory entity, drawing resources and impeding progress in the north to support the south. The author examines this process and explores the implications it produces for the whole of Europe.

This book discusses the elusive centrality of silence in modern literature and philosophy, focusing on the writing and theory of Jean-Luc Nancy and Roland Barthes, the prose of Samuel Beckett, and the poetry of Wallace Stevens. It suggests that silence is best understood according to two categories: apophasis and reticence. Apophasis is associated with theology, and relates to a silence of ineffability and transcendence; reticence is associated with phenomenology, and relates to a silence of listenership and speechlessness. In a series of diverse though interrelated readings, the study examines figures of broken silence and silent voice in the prose of Samuel Beckett, the notion of shared silence in Jean-Luc Nancy and Roland Barthes, and ways in which the poetry of Wallace Stevens mounts lyrical negotiations with forms of unsayability and speechlessness.

Suppose someone claimed that we are not running out of petroleum? Or that life on Earth began below the surface of our planet? Or that oil and gas are not "fossil fuels"? Or that if we find extraterrestrial life it is likely to be within, not on, other planets? You might expect to hear statements like these from an author of science fiction. But what if they came from a renowned physicist, an indisputably brilliant scientist who has been called "one of the world's most original minds"? In the The Deep Hot Biosphere, Thomas Gold sets forth truly controversial and astonishing theories about where oil and gas come from, and how they acquire their organic "signatures." The conclusions he reaches in this book might be at first difficult to believe, but they are supported by a growing body of evidence, and by the indisputabel stature and seriousness Gold brings to any scientific enterprise. In this book we see a brilliant and boldly orginal thinker, increasingly a rarity in modern science, as he developes a revolutionary new view about the fundamental workings of our planet. Thomas Gold is a member of the National Academy of Sciences, a Fellow of the Royal Society, and an Emertius Professor at Cornell University. Regarded as one of the most creative and wide-ranging scientists of his generation, he has taughtat Cambridge University and Harvard, and for 20 years was the Director of the Cornell Center for Radiophysics and Space Research.

Affecting audiences with depictions of suffering and injustice is a key function of tragedy, and yet it has long been viewed by philosophers as a dubious enterprise. In this book Thomas Gould uses both historical and theoretical approaches to explore tragedy and its power to gratify readers and audiences. He takes as his starting point Plato's moral and psychological objections to tragedy, and the conflict he recognized between "poetry"--the exploitation of our yearning to see ourselves as victims--and "philosophy"--the insistence that all good people are happy. Plato's objections to tragedy are shown to be an essential feature of Socratic rationalism and to constitute a formidable challenge even today. Gould makes a case for the rightness and psychological necessity of violence and suffering in literature, art, and religion, but he distinguishes between depictions of violence that elicit sympathy only for the victims and those that cause us to sympathize entirely with the perpetrators. It is chiefly the former, Gould argues, that fuel our responses not only to true tragedy but also to religious myths and critical displays of political rage.

Originally published in 1990.

The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Affecting audiences with depictions of suffering and injustice is a key function of tragedy, and yet it has long been viewed by philosophers as a dubious enterprise. In this book Thomas Gould uses both historical and theoretical approaches to explore tragedy and its power to gratify readers and audiences. He takes as his starting point Plato's moral and psychological objections to tragedy, and the conflict he recognized between "poetry"--the exploitation of our yearning to see ourselves as victims--and "philosophy"--the insistence that all good people are happy. Plato's objections to tragedy are shown to be an essential feature of Socratic rationalism and to constitute a formidable challenge even today. Gould makes a case for the rightness and psychological necessity of violence and suffering in literature, art, and religion, but he distinguishes between depictions of violence that elicit sympathy only for the victims and those that cause us to sympathize entirely with the perpetrators. It is chiefly the former, Gould argues, that fuel our responses not only to true tragedy but also to religious myths and critical displays of political rage. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.