Genius. With hints of madness and mystery, moral license and visionary force, the word suggests an almost otherworldly power: the power to create, to divine the secrets of the universe, even to destroy. Yet the notion of genius has been diluted in recent times. Today, rock stars, football coaches, and entrepreneurs are labeled ‘geniuses,’ and the word is applied so widely that it has obscured the sense of special election and superhuman authority that long accompanied it. As acclaimed historian Darrin M. McMahon explains, the concept of genius has roots in antiquity, when men of prodigious insight were thought to possess—or to be possessed by—demons and gods. Adapted in the centuries that followed and applied to a variety of religious figures, including prophets, apostles, sorcerers, and saints, abiding notions of transcendent human power were invoked at the time of the Renaissance to explain the miraculous creativity of men like Leonardo and Michelangelo. Yet it was only in the eighteenth century that the genius was truly born, idolized as a new model of the highest human type. Assuming prominence in figures as varied as Newton and Napoleon, the modern genius emerged in tension with a growing belief in human equality. Contesting the notion that all are created equal, geniuses served to dramatize the exception of extraordinary individuals not governed by ordinary laws. The phenomenon of genius drew scientific scrutiny and extensive public commentary into the 20th century, but it also drew religious and political longings that could be abused. In the genius cult of the Nazis and the outpouring of reverence for the redemptive figure of Einstein, genius achieved both its apotheosis and its Armageddon. The first comprehensive history of this elusive concept, Divine Fury follows the fortunes of genius and geniuses through the ages down to the present day, showing how—despite its many permutations and recent democratization—genius remains a potent force in our lives, reflecting modern needs, hopes, and fears.

This anthology of literary criticism is no simple collection of fragments from great critics. It is, in a way, a documentary history of literary taste, or better, a documentary history of the taste of literary critics ... It contains material that is inaccessible in many university libraries and an index which ties together the various selections and gives the book a unity which most anthologies unfortunately lack ..." [Cover].

Ye Fei, who brought along his father's flying immortal from outer space, came to the continent after surviving for 500 years. Even though he was called an idiot by others, his family love and love made him truly feel the warmth of his family.

Simon Gilson explores Dante's reception in his native Florence between 1350 and 1481. He traces the development of Florentine civic culture and the interconnections between Dante's principal 'Florentine' readers, from Giovanni Boccaccio to Cristoforo Landino, and explains how and why both supporters and opponents of Dante exploited his legacy for a variety of ideological, linguistic, cultural and political purposes. The book focuses on a variety of texts, both Latin and vernacular, in which reference was made to Dante, from commentaries to poetry, from literary lives to letters, from histories to dialogues. Gilson pays particular attention to Dante's influence on major authors such as Boccaccio and Petrarch, on Italian humanism, and on civic identity and popular culture in Florence. Ranging across literature, philosophy and art, across languages and across social groups, this study fully illuminates for the first time Dante's central place in Italian Renaissance culture and thought.

For those who have a philosophical interest in the foundation of Western thought as well as those whose interests in the humanities encompass the nature of the examined life, Socrates and the Irrational is both an accessible and an erudite journey into the mind of this central figure of our civilization.

Greco-Roman mythology and its reception are at the heart of the European Renaissance, and mythographies-texts that collected and explained ancient myths-were considered indispensable companions to any reader of literature. Despite the importance of this genre, English mythographies have not gained sustained critical attention, largely because they have been wrongly considered mere copies of their European counterparts. This volume focuses on the English mythographies written between 1577 and 1647 by Stephen Batman, Abraham Fraunce, Francis Bacon, Henry Reynolds, and Alexander Ross: it places their texts into a wider, European context to reveal their unique English take on the genre and also unfolds the significant role myth played in the broader culture of the period, influencing not only literary life, natural philosophy and poetics, but also religious conflicts and Civil War politics. In doing so it demonstrates, for the first time, the considerable explanatory value classical mythology holds for the study of the English Renaissance and its literary culture in particular, and how early modern England answered a question we still find fascinating today: what is myth?

Genius. With hints of madness and mystery, moral license and visionary force, the word suggests an almost otherworldly power: the power to create, to divine the secrets of the universe, even to destroy. Yet the notion of genius has been diluted in recent times. Today, rock stars, football coaches, and entrepreneurs are labeled 'geniuses,' and the word is applied so widely that it has obscured the sense of special election and superhuman authority that long accompanied it. As acclaimed historian Darrin M. McMahon explains, the concept of genius has roots in antiquity, when men of prodigious insight were thought to possess -- or to be possessed by -- demons and gods. Adapted in the centuries that followed and applied to a variety of religious figures, including prophets, apostles, sorcerers, and saints, abiding notions of transcendent human power were invoked at the time of the Renaissance to explain the miraculous creativity of men like Leonardo and Michelangelo. Yet it was only in the eighteenth century that the genius was truly born, idolized as a new model of the highest human type. Assuming prominence in figures as varied as Newton and Napoleon, the modern genius emerged in tension with a growing belief in human equality. Contesting the notion that all are created equal, geniuses served to dramatize the exception of extraordinary individuals not governed by ordinary laws. The phenomenon of genius drew scientific scrutiny and extensive public commentary into the 20th century, but it also drew religious and political longings that could be abused. In the genius cult of the Nazis and the outpouring of reverence for the redemptive figure of Einstein, genius achieved both its apotheosis and its Armageddon. The first comprehensive history of this elusive concept, Divine Fury follows the fortunes of genius and geniuses through the ages down to the present day, showing how -- despite its many permutations and recent democratization -- genius remains a potent force in our lives, reflecting modern needs, hopes, and fears.