Why are we interested in history at all? Why do we feel the need to distinguish between past and present? This book investigates how the notion of sublime historical experience complicates and challenges existing conceptions of language, truth, and knowledge.

Co-winner of the Perkins Prize from the Society for the Study of Narrative Literature Has twentieth-century political violence destroyed faith in historical knowledge? What happens to historical fiction when history is seen as either a form of Western imperialism or a form of postmodern simulation? In Sublime Desire, Amy Elias examines our changing relationship to history and how fiction since 1960 reflects that change. She contends that postmodernism is a post-traumatic imagination that is pulled between two desires: the political desire to acknowledge the physical violence of twentieth-century history, and the yearning for an escape from that history into a ravishing realm of historical certainty. Torn between these desires, both historical fiction and historiography after 1960 redefine history as the "sublime," a territory beyond lived experience that is both unknowable and seductive. In the face of a failure of Enlightenment ideals about knowledge and the West's own history of violence, post-World War II history becomes a desire for the "secular sacred" sublime—for awe, certainty, and belief. Sublime Desire is an eloquent melding of theory and practice. Mixing the canonical with the unexpected, Elias analyzes developments in the historical romance genre from Walter Scott's novels to novels written today. She correlates developments in the historical romance to similar changes in historiography and philosophy. Sublime Desire draws engagingly on more than thirty relevant texts, from Tolstoy's War and Peace to Jeanette Winterson's Sexing the Cherry, Charles Johnson's Dreamer, and Charles Frazier's Cold Mountain. But the book also examines theories of postmodern space and time and defines the difference between postmodern and postcolonial historical perspectives. The final chapter draws from trauma theory in Holocaust studies to define how fiction can pose an ethical alternative to aestheticized history while remaining open to pluralism and democratic values. In its range and sophistication, Sublime Desire is a valuable addition to postmodernist studies as well as to studies of the historical romance novel.

American Technological Sublime continues the exploration of the social construction of technology that David Nye began in his award-winning book Electrifying America. Here Nye examines the continuing appeal of the "technological sublime" (a term coined by Perry Miller) as a key to the nation's history, using as examples the natural sites, architectural forms, and technological achievements that ordinary people have valued intensely. Technology has long played a central role in the formation of Americans' sense of selfhood. From the first canal systems through the moon landing, Americans have, for better or worse, derived unity from the common feeling of awe inspired by large-scale applications of technological prowess. American Technological Sublime continues the exploration of the social construction of technology that David Nye began in his award-winning book Electrifying America. Here Nye examines the continuing appeal of the "technological sublime" (a term coined by Perry Miller) as a key to the nation's history, using as examples the natural sites, architectural forms, and technological achievements that ordinary people have valued intensely. American Technological Sublime is a study of the politics of perception in industrial society. Arranged chronologically, it suggests that the sublime itself has a history - that sublime experiences are emotional configurations that emerge from new social and technological conditions, and that each new configuration to some extent undermines and displaces the older versions. After giving a short history of the sublime as an aesthetic category, Nye describes the reemergence and democratization of the concept in the early nineteenth century as an expression of the American sense of specialness. What has filled the American public with wonder, awe, even terror? David Nye selects the Grand Canyon, Niagara Falls, the eruption of Mt. St. Helens, the Erie Canal, the first transcontinental railroad, Eads Bridge, Brooklyn Bridge, the major international expositions, the Hudson-Fulton Celebration of 1909, the Empire State Building, and Boulder Dam. He then looks at the atom bomb tests and the Apollo mission as examples of the increasing ambivalence of the technological sublime in the postwar world. The festivities surrounding the rededication of the Statue of Liberty in 1986 become a touchstone reflecting the transformation of the American experience of the sublime over two centuries. Nye concludes with a vision of the modern-day "consumer sublime" as manifested in the fantasy world of Las Vegas.

This volume offers readers a unique and comprehensive overview of different theoretical and interdisciplinary perspectives on 'the sublime'.

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy (with a focus on Kant), nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its position with respect to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world.

The contemporary Dutch historical theorist and philosopher Frank Ankersmit, an erstwhile advocate and promulgator of what has become known as 'the linguistic turn' in historical theory, is very well known within the discipline. His early position with regard to the historical text is frequently discussed and evaluated today, and his writings on the subject are often cited. However, this former narrativist position, so robustly defended by Ankersmit in the past, has been progressively marginalized by Ankersmit himself as his current and radically different theoretical position, most fully expressed in his recent publication Sublime Historical Experience, now takes precedence. Frank Ankersmit's Lost Historical Cause is a polemical account of, and a suggested explanation for, this Ankersmitean 'trajectory' of thought which transported Ankersmit from the sustainable logic of his early work on the narrative form to the arguably unsustainable concept of sublime historical experience.