In it, Aristotle offers an account of what he calls "poetry" (a term which in Greek literally means "making" and in this context includes drama - comedy, tragedy, and the satyr play - as well as lyric poetry and epic poetry). They are similar in the fact that they are all imitations but different in the three ways that Aristotle describes: 1. Differences in music rhythm, harmony, meter and melody. 2. Difference of goodness in the characters. 3. Difference in how the narrative is presented: telling a story or acting it out. In examining its "first principles," Aristotle finds two: 1) imitation and 2) genres and other concepts by which that of truth is applied/revealed in the poesis. His analysis of tragedy constitutes the core of the discussion. Although Aristotle's Poetics is universally acknowledged in the Western critical tradition, "almost every detail about his seminal work has aroused divergent opinions."

As the visual representation of an essentially oral text, Sylvia Huot points out, the medieval illuminated manuscript has a theatrical, performative quality. She perceives the tension between implied oral performance and real visual artifact as a fundamental aspect of thirteenth- and fourteenth-century poetics. In this generously illustrated volume, Huot examines manuscript texts both from the performance-oriented lyric tradition of chanson courtoise, or courtly love lyric, and from the self-consciously literary tradition of Old French narrative poetry. She demonstrates that the evolution of the lyrical romance and dit, narrative poems which incorporate thematic and rhetorical elements of the lyric, was responsible for a progressive redefinition of lyric poetry as a written medium and the emergence of an explicitly written literary tradition uniting lyric and narrative poetics. Huot first investigates the nature of the vernacular book in the thirteenth and fourteenth centuries, analyzing organization, page layout, rubrication, and illumination in a series of manuscripts. She then describes the relationship between poetics and manuscript format in specific texts, including works by widely read medieval authors such as Guillaume de Lorris, Jean de Meun, and Guillaume de Machaut, as well as by lesser-known writers including Nicole de Margival and Watriquet de Couvin. Huot focuses on the writers' characteristic modifications of lyric poetics; their use of writing and performance as theme; their treatment of the poet as singer or writer; and of the lady as implied reader or listener; and the ways in which these features of the text were elaborated by scribes and illuminators. Her readings reveal how medieval poets and book-makers conceived their common project, and how they distinguished their respective roles.

Of all the writings on theory and aesthetics - ancient, medieval, or modern - the most important is indisputably Aristotle's "Poetics", the first philosophical treatise to propound a theory of literature. The author offers a fresh interpretation of the lost second book of Aristotle's "Poetics".

Manuscript Poetics explores the interrelationship between the material features of textual artifacts and the literary aspects of the medieval Italian texts they preserve. This original study is both an investigation into the material foundations of literature and a reflection on notions of textuality, writing, and media in late medieval and early modern Italy. Francesco Marco Aresu examines the book-objects of manuscripts and early printed editions, asking questions about the material conditions of production, circulation, and reception of literary works. He invites scholars to reconcile reading with seeing (and with touching) and to challenge contemporary presumptions about technological neutrality and the modes of interfacing and reading. Manuscript Poetics investigates the correspondences between textuality and materiality, content and medium, and visual-verbal messages and their physical support through readings of Dante Alighieri’s Vita nova, Giovanni Boccaccio’s Teseida, and Francesco Petrarca’s canzoniere (Rerum vulgarium fragmenta). Aresu shows that Dante, Boccaccio, and Petrarca evaluated and deployed the tools of scribal culture to shape, signal, or layer meanings beyond those they conveyed in their written texts. Medieval texts, Aresu argues, are uniquely positioned to provide this perspective, and they are foundational to the theoretical understanding of new forms and materials in our media-saturated contemporary world.

Poet, critic, and hybrid-genre artist Johnson tracks the use of trouble in word, concept, and practice in this debut of brief, elliptical, lyric essays. He moves through a wide swath of 20th- and 21st-century music, always alert to a sense of melancholy shared among songwriters, their songs, and their listeners in the ever-growing web of popular music. "When we say 'trouble,' we refer to the history of trouble whether or not we have it in mind. When we sing trouble, we sing (with) history," Johnson writes. "A Trouble Song is a complaint, a grievance, an aside, a come-on, a confession, an admission, a resignation, a plea. It's an invitation-to sorrow." The effect of all this trouble is dizzying. Highly annotated-often to personal, humorous, and hidden effects-the book weaves among genres, chronologies, and various forms of trouble to ask "Where are we in song? Who are we in song?" Johnson suggests that an answer lies somewhere in the locus of singer, song, and listener-the "essential relations in the Trouble Song." Detouring into philosophy, cultural theory, and verse, Johnson works multilaterally to explore what trouble in popular music does to connect listeners, embolden them, and open a space from which trouble can be addressed across time.

Since the 1980s, poets in Canada and the U.S. have increasingly turned away from the use of English, bringing multiple languages into dialogue—and into conflict—in their work. This growing but under-studied body of writing differs from previous forms of multilingual poetry. While modernist poets offered multilingual displays of literary refinement, contemporary translingual poetries speak to and are informed by feminist, anti-racist, immigrant rights, and Indigenous sovereignty movements. Although some translingual poems have entered Chicanx, Latinx, Asian American, and Indigenous literary canons, translingual poetry has not yet been studied as a cohesive body of writing. The first book-length study on the subject, Translingual Poetics argues for an urgent rethinking of Canada and the U.S.’s multiculturalist myths. Dowling demonstrates that rising multilingualism in both countries is understood as new and as an effect of cultural shifts toward multiculturalism and globalization. This view conceals the continent’s original Indigenous multilingualism and the ongoing violence of its dismantling. It also naturalizes English as traditional, proper, and, ironically, native. Reading a range of poets whose work contests this “settler monolingualism”—Jordan Abel, Layli Long Soldier, Myung Mi Kim, Guillermo Gómez-Peña, M. NourbeSe Philip, Rachel Zolf, Cecilia Vicuña, and others—Dowling argues that translingual poetry documents the flexible forms of racialization innovated by North American settler colonialisms. Combining deft close readings of poetry with innovative analyses of media, film, and government documents, Dowling shows that translingual poetry’s avoidance of authentic, personal speech reveals the differential forms of personhood and non-personhood imposed upon the settler, the native, and the alien.