A Poetics of Postmodernism: History, Theory, Fiction

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By using this service, you agree that you will only keep content for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services Varsava, J. A. (1994). Review of Constructing Postmodernism by Brian McHale. Ariel: A Review of International English Literature, 25(3), 135–137. Ricoeur, Paul (1976), Interpretation Theory: Discourse and the Surplus of Meaning, Fort Worth: Texas Christian Press, ISBN 0-912646-59-4 . If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.

Miller, David L (2005), Three Faces of God: Traces of the Trinity in Literature & Life, USA: Spring Journal Books, ISBN 1-882670-94-9 . Hutcheon, L. (1995). Once again, from the top: More pomo promo. Comparative Literature, 36, 164–172. Csicsery-Ronay, I. (1993). An elaborate suggestion. Review of Constructing Postmodenism by Brian McHale. Science Fiction Studies, 20, 457–464. The mythopoetics of the Oxford Inklings (C.S. Lewis, JRR Tolkien, Owen Barfield, Charles Williams, among others) would also be an example of classical theopoetics. Charles Williams gave the name "Romantic Theology" to his project of establishing a subclass of theology at the intersection of imaginative literature and classical theology. Others have called it Christian Romanticism, Mythopoetics or Theopoetics. Northwind Seminary offers a doctoral degree program in the Romantic Theology of the Oxford Inklings. [www.NorthwindSeminary.edu]Cruz-Villalobos, Luis (2020). Pauper God. Theographies. Santiago de Chile: Independently Poetry [5] Bronsink, Troy (2013), Drawn In: A Creative Process For Artists, Activists, and Jesus Followers, Paraclete, ISBN 1557258716 Carpenter, Anne (2015). Theo-Poetics: Hans Urs Von Balthasar and the Risk of Art and Being. University of Notre Dame Press. pp.82–116. ISBN 978-0-268-07706-8. Culler, J. (1997). Literary theory: a very short introduction. Oxford and New York: Oxford University Press.

The first school of theopoetics suggests that instead of trying to develop a "scientific" theory of God, as systematic theology attempts, theologians should instead try to find God through poetic articulations of their lived ("embodied") experiences. It asks theologians to accept reality as a legitimate source of divine revelation and suggests that both the divine and the real are mysterious — that is, irreducible to literalist dogmas or scientific proofs.Hart, David Bentley (2003). The Beauty of the Infinite: The Aesthetics of Christian Truth. Eerdmans Publishing. McHale, B. (2008). 1966 nervous breakdown; or, when did postmodernism begin? Modern Language Quarterly, 69(3), 391–413. Regarding catharsis as the defining function of tragedy (1449b 28), Aristotle expects highly of the educative function of poetic literature and claims the response of one who is drawn into the experience of a tragedy is first of all to feel fear and pity (1452a 2; 1452b 1; 1452b 34). In the Nicomachean Ethics, Aristotle holds moral virtue as the result of habit (1103a 15), and moderate sensibility (including pity and fear), as important moral virtues, can reasonably be cultivated, refined and elevated by habitual exposure to tragedy. According to Aristotle, the imitation of an action in a tragedy, by producing the fear and pity we feel, ends in a ritual purification of our feelings from some polluting impiety, thus to temper and reduce them to a moderate measure, and finally to be helpful for the social life. Whereas those who utilize a strict, historical-grammatical approach believe scripture and theology possess inerrant factual meaning and pay attention to historicity, a theopoetic approach takes an allegorical position on faith statements that can be continuously reinterpreted. Theopoetics suggest that just as a poem can take on new meaning depending on the context in which the reader interprets it, texts and experiences of the Divine can and should take on new meaning depending on the changing situation of the individual.