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Terry Eagleton

Författare till Literary Theory: An Introduction

89+ verk 10,444 medlemmar 117 recensioner 12 favoritmärkta

Om författaren

Terry Eagleton received a Ph.D from Cambridge University. He is a literary critic and a writer. He has written about 50 books including Shakespeare and Society, Criticism and Ideology, The Ideology of the Aesthetic, Literary Theory, The Illusions of Postmodernism, Why Marx Was Right, The Event of visa mer Literature, and Across the Pond: An Englishman's View of America. He wrote a novel entitled Saints and Scholars, several plays including Saint Oscar, and a memoir entitled The Gatekeeper. He is also the chair in English literature in Lancaster University's department of English and creative writing. (Bowker Author Biography) visa färre
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Verk av Terry Eagleton

Literary Theory: An Introduction (1983) 2,376 exemplar, 19 recensioner
Varför Marx hade rätt (2011) 648 exemplar, 17 recensioner
The Meaning of Life: A Very Short Introduction (2007) 593 exemplar, 7 recensioner
After Theory (2003) 563 exemplar, 5 recensioner
Ideology: An Introduction (1991) 450 exemplar, 2 recensioner
How to Read Literature (2013) 387 exemplar, 9 recensioner
Marxism och litteratur (1976) 384 exemplar, 6 recensioner
The Ideology of the Aesthetic (1990) 325 exemplar, 5 recensioner
How to Read a Poem (2007) 304 exemplar, 2 recensioner
The Illusions of Postmodernism (1996) 280 exemplar, 2 recensioner
On Evil (2010) 247 exemplar, 6 recensioner
The Function of Criticism (1984) 239 exemplar
En essä om kultur (2000) 194 exemplar
Culture and the Death of God (2000) 177 exemplar, 2 recensioner
The Truth About the Irish (1999) 165 exemplar, 3 recensioner
Sweet Violence: The Idea of the Tragic (2002) — Inledning — 149 exemplar
The English Novel: An Introduction (2004) 135 exemplar, 1 recension
Culture (2016) 126 exemplar, 1 recension
Holy Terror (2005) 126 exemplar, 1 recension
The Gatekeeper: A Memoir (2001) 125 exemplar, 1 recension
Across the Pond (2013) 112 exemplar, 7 recensioner
Materialism (2017) 99 exemplar, 1 recension
Marx (1999) 98 exemplar, 1 recension
The Event of Literature (2012) 96 exemplar
Saints and Scholars (1987) 87 exemplar, 2 recensioner
Radical Sacrifice (2018) 84 exemplar, 1 recension
Hope without Optimism (2013) 82 exemplar
Humour (2019) 54 exemplar, 1 recension
Trouble with Strangers: A Study of Ethics (2008) 54 exemplar, 1 recension
May Day Manifesto 1968 (1968) — Bidragsgivare — 48 exemplar, 1 recension
Marx and Freedom (Great Philosophers) (1998) 43 exemplar, 1 recension
The Young Physician (2018) 39 exemplar
The Significance of Theory (1990) 38 exemplar
Oscar den helige (1989) 28 exemplar, 1 recension
Tragedy (2020) 25 exemplar
Scholars & rebels in nineteenth-century Ireland (1999) 22 exemplar, 2 recensioner
The New Left Church (1966) 5 exemplar
馬克思 (2000) 1 exemplar
Mizah (2019) 1 exemplar
Marx - 10 (Spanish Edition) (1999) 1 exemplar
Lunging, Flailing, Mispunching 1 exemplar, 1 recension
Kyon Sahi The Marx 1 exemplar

Associerade verk

Bleak House (1852) — Förord, vissa utgåvor13,811 exemplar, 248 recensioner
Literature: An Introduction to Fiction, Poetry, and Drama (1995) — Bidragsgivare, vissa utgåvor936 exemplar, 7 recensioner
Criticism: Major Statements (1964) — Bidragsgivare — 224 exemplar
Mapping Ideology (1994) — Bidragsgivare — 189 exemplar
The Gospels: Jesus Christ (2007) — Inledning, vissa utgåvor78 exemplar, 1 recension
How They See Us: Meditations on America (2010) — Bidragsgivare — 24 exemplar, 1 recension
The Book and the Text: The Bible and Literary Theory (1990) — Bidragsgivare — 15 exemplar
Textual Analysis: Some Readers Reading (1986) — Bidragsgivare — 12 exemplar
Archipelago: Number Two - Spring 2008 (2008) — Bidragsgivare — 2 exemplar
L=A=N=G=U=A=G=E, Number 9/10, (Vol. 2, No. 3 and 4) — Bidragsgivare — 1 exemplar
Shakespeare's wide and universal stage (1984) — Bidragsgivare — 1 exemplar


Allmänna fakta



Admittedly i'm a Sam Harris fanboy, simply meaning i find it hard to disagree with him and find that he usually asks the questions i, too, find important to ask. Almost the same with Dawkins and Hitchens. So when Olly at Philosophy Tube talked about them not being perfect i was really happy, because i'm annoyed by how perfect i find what they say (the only thing i could criticize is how they say it). Now Olly suggested this book so i read it. Again i'd like to reiterate i actually really wanted to know why "Ditchkins" isn't right, i really wanted to see their arguements shattered.
This did not happen at all.
Now, the book admits that "Ditchkins" is right about almost everything, then goes on to defend a version of faith for half the book which he - again - admits is a version that almost nobody believes. I should have stopped reading at this point, but i was really eager for who seem to be my idols being criticized to death. I'm not really fond of idols in any way. Olly said "he attacks the model of religion Dawkins and Hitchens work from" and sure, he does, while admitting that no real believer believes in a way he is defending
Then comes the other half of the book, which is mostly about culture and civilization and faith, which somehow ends on how marxism is awesome. Now, i would totally be interested in marxism, and some questions about the role of faith in the lives of people are interesting, but it just doesn't go anywhere. Maybe it's just because i was severly bored by the first half that i don't see it.
One thing's for sure, the main reason i love the writings of Sam Harris is the clarity he has and this book is anything but clear with over a page long references to novels and philosophers later claiming them to be surely not correct but interesting (again it might just be that i'm not educated enough).
The book explicitly sets out to criticize Dawkins and Hitchens but i think it doesn't even come close to it. If you want an alternative way to react to faith, check out street epistemology (Peter Boghossian might be too agressive still, but Antony Magnabosco is as nice as it gets)
… (mer)
yellowdaniel | 4 andra recensioner | Jun 26, 2024 |
This book is labeled an Introduction but is more polemical and opinionated than most books of that genre. Eagleton’s discussion of the various isms describes the “felt difficulties” each was intended to solve and points out what each contributed, then turns to the limitations and failures of each. When I leafed ahead and found that the final chapter was entitled Conclusion: Political Criticism, I suspected that each had been tried and found wanting to make way for the author’s own brand of Christian Marxism, but I was in for a surprise; the point of that title was to emphasize that every brand of literary theory was political, though in most cases this is unacknowledged.
Nevertheless, Eagleton does have an approach to recommend: a return to rhetoric, which examines any communication (not just literature in the narrow sense) to ask what it aims to do and what means it employs to accomplish that. Rhetoric (or, for those who don’t want to sound traditionalist, discourse theory) would correspondingly ask itself why it is interested in examining a given work. One could then use the method and theory best suited.
This ties in with Eagleton’s provocative contention that literature is not a distinct, bounded object of knowledge with a fixed canon. One can imagine, he writes, a world in which Shakespeare is no longer enjoyed. If literature is an illusion, then literary theory is as well. Eagleton admits, “This book is less an introduction than an obituary.”
When Eagleton published the first edition of this book in 1983, theory was a hot topic. The interested reader was confronted by a bewildering array of approaches. Eagleton’s handy overview was and remains a helpful resource for disentangling Formalism, the New Criticism (the prevailing orthodoxy when I studied), Structuralism, Poststructuralism, and the rest. When he prepared a second edition, he added a lengthy Afterword to cover Postmodernism and other developments. Yet the heyday of literary theory had passed, as Eagleton tells it. “Theory, it seemed, having deconstructed just about everything else, had now finally succeeded in deconstructing itself.”
This is not to say that Eagleton sees no point in the study of literature or, to consider it more broadly, culture. He remains convinced that it can help identify common values while we strive to create the material conditions that might allow these values to flourish.
… (mer)
HenrySt123 | 18 andra recensioner | Jun 17, 2024 |
Para Marx (1818 - 1883), o ser humano é livre quando produz sem o agulhão da necessidade física. Esta é a natureza essencial de todos os indivíduos. Eagleton nos faz ver que Marx está mais preocupado com a diferença do que com a igualdade e que a liberdade, para ele, implicaria a libertação do trabalho comercial: “superabundância criativa acima do que é materialmente essencial”.
clautrigo | Jun 4, 2024 |
A cross reference to classic philosophy and fictional texts to different types of humour in an attempt to define the boundaries of this term.

I can’t remember anything about the book, it is a reference spaghetti with no real point.
yates9 | Feb 28, 2024 |



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