The Supernatural Sublime explores the long-neglected element of the supernatural in films from Spain and Mexico by focusing on the social and cultural contexts of their production and reception, their adaptations of codes and conventions for characters and plot, and their use of cinematic techniques to create the experience of emotion without explanation. Deploying the overarching concepts of the supernatural and the sublime, Raúl Rodríguez-Hernández and Claudia Schaefer detail the dovetailing of the unnatural and the experience of limitlessness associated with the sublime. The Supernatural Sublime embeds the films in the social histories of twentieth- and twenty-first-century Mexico and Spain, both of which made a forced leap into modernity after historical periods founded on official ideologies and circumscribed visions of the nation. Evoking Kant's definition of the experience of the sublime, Rodríguez-Hernández and Schaefer concentrate on the unrepresentable and the contradictory that oppose purported universal truths and instead offer up illusion, deception, and imagination through cinema, itself a type of illusion: writing with light.

The Supernatural Sublime explores the long-neglected element of the supernatural in films from Spain and Mexico by focusing on the social and cultural contexts of their production and reception, their adaptations of codes and conventions for characters and plot, and their use of cinematic techniques to create the experience of emotion without explanation. Deploying the overarching concepts of the supernatural and the sublime, Raúl Rodríguez-Hernández and Claudia Schaefer detail the dovetailing of the unnatural and the experience of limitlessness associated with the sublime. The Supernatural Sublime embeds the films in the social histories of twentieth- and twenty-first-century Mexico and Spain, both of which made a forced leap into modernity after historical periods founded on official ideologies and circumscribed visions of the nation. Evoking Kant’s definition of the experience of the sublime, Rodríguez-Hernández and Schaefer concentrate on the unrepresentable and the contradictory that oppose purported universal truths and instead offer up illusion, deception, and imagination through cinema, itself a type of illusion: writing with light.

"Voller reveals in Part 1 the way in which the psychological and narrative structures of the sublime, as elaborated by Edmund Burke and his contemporaries, gave Gothic fictions much of their characteristic shape and tone. He defines the Gothic mode in close readings of works by Radcliffe, Reeve, Lewis, and Brown. The Supernatural Sublime breaks new ground by establishing a classification schema for Gothic fictions, an anatomy based on the underlying structure of the sublime experience and its powerful influence on what can be called the metaphysical implications of Gothic supernaturalism." "In Part 2, Voller extends his examination of supernatural sublimity into the works of major Romantic authors on both sides of the Atlantic. He demonstrates that, while authors such as Coleridge, the Shelleys, Byron, Hawthorne, and Poe were familiar with Gothic supernaturalism, their use of the supernatural is not an adoption of Gothic conventions but a sophisticated critique of them. Influenced by Kant's idealist interpretation of sublimity, and rejecting what they understood to be the histrionic excesses of Gothic fiction, the Romantics elaborated a more psychologically astute and intellectually subtle supernaturalism that served as a foundation for later nineteenth-century supernaturalism."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

"Lucy and Colin discover they have a connection on the grounds of the private school they attend, but Lucy has a startling secret"--

Nature's Sublime uses a radical new form of phenomenology to probe into the deepest traits of the human process in its individual, social, religious, and aesthetic dimensions. Starting with the selving process the essay describes the role of signs and symbols in intra and interpersonal communication. At the heart of the human use of signs is a creative tension between religions symbols and the novel symbols created in the various arts. A contrast is made between natural communities, which flatten out and reject novel forms of semiosis, and communities of interpretation, which welcomes creative and enriched signs and symbols. The normative claim is made that religious sign/symbol systems have a tendency toward tribalism and violence, while the various spheres of the aesthetic are comparatively non-tribal, or even deliberatively anti-tribal. The concept/experience of beauty and the sublime is meant to replace that of religious revelation. The sublime is not merely an internal mode of attunement, contra Kant, but comes from the very depths of nature in the potencies of nature naturing.

"Gripping and breathless, Into the Sublime is equal parts terrifying, claustrophobic, psychological, and cunning." —Wendy Heard, author of She's Too Pretty to Burn and Dead End Girls A new YA psychological thriller from Kate A. Boorman, author of What We Buried, about four teenage girls who descend into a dangerous underground cave system in search of a lake of local legend, said to reveal your deepest fears. When the cops arrive, only a few things are clear: - Four girls entered a dangerous cave. - Three of them came out alive. - Two of them were rushed to the hospital. - And one is soaked in blood and ready to talk. Amelie Desmarais' story begins believably enough: Four girls from a now-defunct thrill-seeking group planned an epic adventure to find a lake that Colorado locals call "The Sublime." Legend has it that the lake has the power to change things for those who risk—and survive—its cavernous depths. They each had their reasons for going. For Amelie, it was a promise kept to her beloved cousin, who recently suffered a tragic accident during one of the group’s dares. But as her account unwinds, and the girls’ personalities and motives are drawn, things get complicated. Amelie is hardly the thrill-seeking type, and it appears she’s not the only one with the ability to deceive. Worse yet, Amelie is covered in someone's blood, but whose exactly? And where's the fourth girl? Is Amelie spinning a tale to cover her guilt? Or was something inexplicable waiting for the girls down there? Amelie's the only one with answers, and she's insisting on an explanation that is more horror-fantasy than reality. Maybe the truth lies somewhere in between? After all, strange things inhabit dark places. And sometimes we bring the dark with us.

This perceptive, carefully documented study challenges the traditional assumption that the supernatural virtually disappeared from eighteenth-century poetry as a result of the growing rationalistic temper of the late seventeenth century. Mr. Morris shows that the religious poetry of eighteenth-century England, while not equaling the brilliant work of seventeenth-century and Romantic writers, does reveal a vital and serious effort to create a new kind of sacred poetry which would rival the sublimity of Milton and of the Bible itself. Tracing the major varieties of religious poetry written throughout the century -- by major figures and by their now vanished contemporaries -- the author explains how later poets and critics made significant departures from the established norms. These changes in religious poetry thus become a valuable means of understanding the shift from a neoclassical to a Romantic theory of literature.