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"Visionary, often brilliant." —Los Angeles Times From the assembly halls of Athens to the Turkish baths of New York's Lower East Side, from eighteenth-century English gardens to the housing projects of Harlem—a study of the physical fabric of the city as a mirror of Western society and culture.
The conscience of today's college students is guided by the personal moral values that underlie this generations' concept of justice. The Daveys present two dozen scenarios involving moral questions, ranging from race, poverty, crime, drugs, sex, religion, educational funding, and constitutional rights.
10. Conclusions: John Sankey
There is a kind of conscience some men keepe, Is like a Member that's benumb'd with sleepe; Which, as it gathers Blood, and wakes agen, It shoots, and pricks, and feeles as bigg as ten Donne, Herbert, and Vaughan see the conscience as only partly theirs, only partly under their control. Of course, as theologians said, it ought to be a simple syllogism, comparing actions to God's law, and giving judgement, in a joint procedure of the soul and its maker. Inevitably, though, there are problems. Hearts refuse to confess, or forget the rules, or jumble them up, or refuse to come to the point when delivering a verdict. The three poets are beady-eyed experts on failure. After all, where subjects can only discover their authentic nature in relation to the divine it matters whether the conversation works. Remarkably, each poet - despite their very different devotional backgrounds - uses similar sets of tropes to investigate problems: enigma, aposiopesis (breaking off), chiasmus, subjectio (asking then answering a question), and antanaclasis (repetition with a difference). Structured like a language, the conscience is tortured, rewritten, read, and broken up to engineer a proper response. Considering the faculty as an uncomfortable extrusion of the divine into the everyday, the rhetoric of the conscience transforms Protestant into prosthetic poetics. It moves between early modern theology, rhetoric, and aesthetic theory to give original, scholarly, and committed readings of the great metaphysical poets. Topics covered include boredom, torture, graffiti, tattoos, anthologizing, resentment, tears, dust, casuistry, and opportunism.
In The New Wealth of Cities, John Montgomery provides a long overdue look at the dynamics of the city. Original and wide-ranging, the book will be definitive resource on city economies and urban planning, explaining why it is that cities develop over time in periods of propulsive growth and bouts of decline.
There are many similarities in the development of urbanism and literature in the last two hundred years, resulting from a correspondence between modes of city-planning and modes of literary expression. The symbolic city, connected to the transcendental sphere of myth, evolved into the allegorical city that was transcendentally disconnected. In literature, initially there was no distinction between the symbol and allegory, but for nineteenth-century writers both were antithetical. Later, the symbol and allegory were merely ornaments, embodying a nostalgic drive for the unity of a subject and the products of its perception. Robinson Jeffers's poetry, like the early twentieth-century city, relies on the symbol while A. R. Ammons's poetry, like the late twentieth-century city, is allegorical in its essence. These similarities are not coincidental, but prove that the city and literature belong to the same socio-cultural sphere.

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