Shells, leafwork, picture frames, hummingbirds, wallpaper decorations, hems of clothing—such are the examples Kant's Critique of Judgment offers for a "free" and purely aesthetic beauty. Menninghaus's book demonstrates that all these examples refer to a widely unknown debate on the arabesque and that Kant, in displacing it, addresses genuinely "modern" phenomena. The early Romantic poetics and literature of the arabesque follow and radicalize Kant's move. Menninghaus shows parergonality and "nonsense" to be two key features in the spread of the arabesque from architecture and the fine arts to philosophy and finally to literature. On the one hand, comparative readings of the parergon in Enlightenment aesthetics, Kant, and Schlegel reveal the importance of this term for establishing the very notion of a self-reflective work of art. On the other hand, drawing on Kant's posthumous anthropological notebooks, Menninghaus extrapolates an entire Kantian theory of what it means to produce nonsense and why the Critique of Judgment defines genius precisely through the power (as well as the dangers) of doing so. Ludwig Tieck's 1797 rewriting of Charles Perrault's famous Bluebeard tale (1697) explicitly claims to be an "arabesque" book "without any sense and coherence." Menninghaus's close reading of this capricious narrative reveals a specifically Romantic—as opposed, say, to a Victorian or dadaistic—type of nonsense. Benjamin's as well as Propp's, Lévi-Strauss's, and Meletinskij's oppositions of myth and fairy tale lend additional credit to a Romantic poetics that inaugurates "universal poetry" while performing a bizarre trajectory through arabesque ornament, nonsense, parergonality, and the fairy tale.
A mouse catching a cat? What’s wrong with this book from the creator of The Very Hungry Caterpillar? Yes, there’s something strange, something funny and even downright preposterous on every page of this book.
What should we do when we have no idea what to do? In Nonsense, Jamie Holmes shows how we react to ambiguous situations and how we can do it better.
As an example of “confused thinking”, I would like to consider a chapter from Harding (1991) entitled “Why 'Physics' Is a Bad Model for Physics”. I select this example both because of Harding's prestige in certain (but by no means all) ...
Passionate, controversial and laugh-out-loud funny, this is essential reading for Christians today.
Bryant, Eric. “Are Reviewers Fair to Gay and Lesbian Writers?” National Book Critics Circle Journal, Autumn 1999, 4—5. Burgess, Anthony. “Joseph Kell, V. S. Naipaul and Me.” New York Times Book Review, April 21, 1991, 1, 28—31.
... of Pogo can compare to George Carlson's vast, eclectic legacy of games, gags, and good-spirited amusements. ... systems of meaning involving comics, picture books, nursery rhymes, crossword puzzles, acrostics, rebuses, and the like.
... Neither God nor Master.”16 The apparent incon- sonance derives from the assumption that Christianity is about observing rules and anarchism is about breaking them. The traditional depiction of God as an authoritarian father figure is ...
"This book explores the cognitive possibilities of nonsense, literary and philosophical--ranging from Immanuel Kant to Lewis Carol, from examinations of Asperger's Syndrome to the waking state--and demonstrates that there is an element of ...
Bataille, “The Lugubrious Game.” In Visions of Excess, 28. 20. Bataille, CEuvres completes, vol. 1,253. 21. Cf. Didi-Hubermann, La ressemblace informe ou legal savoir visuel selon Georges Bataille. 22. Bataille, “Formless.
. If you're looking for an antidote to the Beck dreck that Time magazine recently passed off as journalism, this is it."—Kevin Drum, Mother Jones "Despicable, yellow journalism." —Glenn Beck, Fox News Channel Common Nonsense What kind ...