Search

[section] I I am not in any sense a wise man; I cannot claim as the child of my soul any discovery worthy of the name of wisdom. But with [...]

The trouble with contemporary theory can be summed up by a single symptomatic fact: theory has become the property of English Departments. This is not a slur on the competence [...]

Victoria Emma Pagan. Conspiracy Theory in Latin Literature. Austin: U of Texas P, 2012. 182 pp. We live in an age of conspiracy theories: birthers, truthers, climate deniers. The believers [...]

Vergil's 'Aeneid' books 5 and 6 link women with dangerous things such as uncontrolled passion whether heroic or sexual and then ties them all into the labyrinth which is supposed to protect patriarchal society from negative influences. The labyrinth is first linked to the Trojan women burning their own ships, showing this as an uncontrolled, self-destructive action. The images of women and fire are used to show the constant struggle against the monster that is hidden by civilization but never completely banished.

Michael Lewis. Derrida and Lacan: Another Writing. Edinburgh: Edinburgh UP, 2008. xii + 282 pp. This book is indispensible for anyone with a serious interest in the individual works of [...]

James M. Mellard. Beyond Lacan. Albany: State U of New York P, 2006. 288 pp. Mellard's Beyond Lacan is a book that has large intellectual ambitions. It seeks to define [...]

Sean Alexander Gurd. Iphigenias at Aulis: Textual Multiplicity, Radical Philology. Ithaca, NY: Cornell UP, 2005. 188 pp. Iphigenias at Aulis is quite simply one of the most exciting books I [...]

Jean-Michel Rabate ed. The Cambridge Companion to Lacan. Cambridge: Cambridge UP, 2003. xxviii + 287 pp. Sartre in Search for a Method (1960) famously asserted that Marxism was the 'untranscendable [...]

Jean-Michel Rabate, ed. Lacan in America. New York: Other Press, 2000. xiii + 420 pp. The present collection makes an important contribution to our understanding of Lacan's idiosyncratic reception in [...]

Classics sees theory as a supplement and many comparative literature programs see premodern intellectual life the same way. This mutual suspicion accounts for much of the way theory is taught. In classics, it is often part of a quick proseminar. In comparative literature, theory is said to begin with Marx, Nietzsche, and Freud. Plato and Aristotle are nodded to, but not seriously read. The model adopted at the University of South Carolina sees classics and comparative literature as engaged with each other and co-constitutive of a larger conversation that seeks to define the basic objects of study across the humanities. [ABSTRACT FROM AUTHOR]