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Full Description
Why does Mark's Jesus speak in parables? Why does Plato's Socrates make bad arguments? Why are Beckett's novels so inscrutable? And why don't stage magicians even pretend to summon spirits anymore? In a series of captivating chapters on Mark, Plato, Beckett, Mallarmé, and Chaucer, Joshua Landy not only answers these questions but explains why they are worth asking in the first place.
Witty and approachable, How to Do Things with Fictions challenges the widespread assumption that literary texts must be informative or morally improving in order to be of any real benefit. It reveals that authors are sometimes best thought of not as entertainers or as educators but as personal trainers of the brain, putting their willing readers through exercises designed to fortify specific mental capacities, from form-giving to equanimity, from reason to faith.
Delivering plenty of surprises along the way--that moral readings of literature can be positively dangerous; that the parables were deliberately designed to be misunderstood; that Plato knowingly sets his main character up for a fall; that metaphor is powerfully connected to religious faith; that we can sustain our beliefs even when we suspect them to be illusions--How to Do Things with Fictions convincingly shows that our best allies in the struggle for more rigorous thinking, deeper faith, richer experience, and greater peace of mind may well be the imaginative writings sitting on our shelves.
Contents
Table of Contents ; Acknowledgments ; INTRODUCTION ; Thirteen Ways of Looking at a Fiction ; Formative Fictions ; The Temporality of the Reading Experience ; In Spite of Everything, a Role for Meaning ; A Polite Aside to Historians ; The Value of Formative Fictions ; PART ONE-CLEARING THE GROUND ; Chapter One-Chaucer: Ambiguity and Ethics ; Prudence or Oneiromancy? ; A Parody of Didacticism ; Preaching to the Converted ; The Asymmetry of 'Imaginative Resistance' ; Virtue Ethics and Gossip ; Qualifications ; Positive Views ; PART TWO- ENCHANTMENT AND RE-ENCHANTMENT ; Chapter Two-Mark: Metaphor and Faith ; Rhetorical Theories ; Five Variables, Six Readings ; Deliberate Opacity ; The Vision of Mark ; From Him Who Has Not ; To Him Who Has ; The Syrophenician Woman ; The Formative Circle ; Metaphor and Faith ; Theological Ramifications ; A Parable about Parables ; Getting It Wrong By Getting It Right ; Coda: The Secular Kingdom ; Appendix: "Le Cygne" ; Chapter Three-Mallarme: Irony and Enchantment ; Jean-Eugene Robert-Houdin ; Exorcisms and Experiments ; Science and Wonder ; Lucid Illusions ; Stephane Mallarme ; The Spell of Poetry ; Setting the Scene ; A Replacement Faith ; How to Do Things with Verses ; A Corner of Order ; The Magic of Rhyme ; A Training in Enchantment ; A Sequence of States ; The Birth of Modernism from the Spirit of Re-Enchantment ; PART THREE-LOGIC AND ANTI-LOGIC ; Chapter Four-Plato: Fallacy and Logic ; A Platonic Coccyx ; Ascent and Dissent ; The Developmental Hypothesis ; Dubious Dialectic ; Pericles, Socrates and Plato ; The Gorgias Unravels ; The Uses of Oratory ; Was Gorgias Refuted? ; Spiritual Exercises: Seven Points in Conclusion ; Appendix: Just How Bad is the Pericles Argument? ; Chapter Five-Beckett: Antithesis and Tranquillity ; Bringing Philosophy to an End ; Ataraxia ; Antilogoi ; One Step Forward ; Finding the Self to Lose the Self ; An Irreducible Singleness ; Res Cogitans ; Solutions and Dissolutions ; Two Failures ; "I confess, I give in, there is I" ; Negative Anthropology ; The Beckettian Spiral ; An End to Everything? ; Fail Better ; Glimpses of the Ideal ; Two Caveats ; Coda ; Works Cited
