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An increasing number of contemporary scientists, philosophers and theologians downplay their professional authority and describe their work as simply "telling stories about the world". If this is so, literary criticism can and should be applied to all these fields. Yet story telling is neither innocent nor empty-handed. Register, rhetoric, and imagery all manipulate in their own ways. Above all, irony emerges as the natural mode of our modern fragmented culture. Since the eighteenth century there have been only two possible ways of understanding the world--the fundamentalist and the ironic.
- Sales Rank: #4044861 in Books
- Brand: Brand: Cambridge University Press
- Published on: 2002-04-29
- Original language: English
- Number of items: 1
- Dimensions: 8.98" h x .83" w x 5.98" l, 1.25 pounds
- Binding: Hardcover
- 290 pages
- Used Book in Good Condition
Review
"...an ambitious, engaging and widely ranging contribution to the interdisciplinary study of literature, philosophy, religion, and science of the last three hundred years. ...this book deserves to be read and studied carefully by a wide audience..." Religion & Literature
"Prickett wants to carve out a space for religion against postmodern relativism... [T]his book can probably be read with most pleasure by the neophyte student of postmodernism." Choice
"...a tour de force...it contributes provocatively and valuably to the case for regarding the narrative relation between science and religion as being much closer than some might be prone to acknowledge." The Journal of Religion
"brisk, jargon-free and spendidly readable..." The Times Literary Supplement
About the Author
Stephen Prickett is Professor of English at Duke University, North Carolina. Prior to this he was Regius Professor of English Language and Literature at the University of Glasgow. He took his BA at Cambridge (Trinity Hall) and subsequently did postgraduate work in Oxford (University College) and back in Cambridge, where he took his PhD in 1968. Previous appointments include the Chair of English at the Australian National University in Canberra (1983-9), and teaching posts at the Universities of Sussex (1967-82), Minnesota (1979-80), and Smith College, Massachusetts(1970-1). Aarhus University, Denmark (1997) and Singapore (1999). He is a Fellow of the Australian Academy of the Humanities, former Chairman of the UK Higher Education Foundation, President of the European Society for the Study of Literature and Theology, and of the George MacDonald Society. He has published one novel, thirteen monographs, some seventy five articles on Romanticism, Victorian Studies and related topics, especially on literature and theology, including Coleridge and Wordsworth: The Poetry of Growth (1970), Romanticism and Religion: The Tradition of Coleridge and Wordsworth in the Victorian Church (1976), Victorian Fantasy (1978), The Romantics (ed.) (1981), Words and the Word: Language, Poetics and Biblical Interpretation (1986), Reading the Text: Biblical Criticism and Literary Theory (ed. 1991), and Origins of Narrative: the Romantic Appropriation of the Bible (1996). He is also joint author (with Robert Barnes) of the volume on the Bible for the Cambridge University Press Landmarks of World Literature Series (1991), and joint editor (with Robert Carroll) of the Oxford University Press World's Classics Bible (1997) and (with David Jasper) of the new Blackwells Reader in Literature and Religion (1999). He is General Editor of the Macmillan Romanticism in Perspective Series, and editorial consultant to the Oxford Bible Commentary Series and to Blackwells Bible Commentaries.
Most helpful customer reviews
4 of 5 people found the following review helpful.
Mastered irony
By Matthew Hisrich
I would agree with the editorial reviews above, especially with regard to the book's wide range and readability. For those interested in Kierkegaard, it is worth noting that he provides a helpful comparison between SK and Richard Rorty on the issue of irony. As the title suggests, Prickett sees the world in terms of ironists and fundamentalists, and ends up placing SK in the former camp and Rorty in the latter. According to Prickett, Rorty is guilty of developing what he labels a "closed system" with "no external reality-check." He therefore finds SK's approach of "mastered irony" far more helpful. This discussion is carried on in Brad Frazier's work, and while Frazier comes to similar conclusions he is less dismissive of Rorty's contributions.
1 of 1 people found the following review helpful.
encapsulation of the quandary
By William S Jamison
Terrific encapsulation of the quandary associated with postmodernism and the conviction that grand narratives are no longer believable by the educated elite (defined as those who no longer believe in grand narratives). This confronts the view that narratives structure human knowledge so even the narrative that there are no believable narratives is a grand narrative itself.
1 of 2 people found the following review helpful.
Ill-informed
By David Auerbach
A depressingly fluffy book that quotes from a lot of secondary sources in an attempt to reduce science's hegemony over religion and the humanities. There are plenty of holes to poke in scientific method and rhetoric (see Quine, Lakatos, Popper, Kitcher), but Prickett hasn't done too much research. The standard suspects are quoted: Derrida, Ong, Kuhn, Pinker, Polanyi, Rorty. Prickett wants to use Rortyan irony to show that science doesn't trump religion and we can have a happy pluralism that accommodates religion and science without privileging either one.
The result is sloppy. I gave up when I reached this sentence: "Gödel's theorem would predict that it is impossible to give a satisfactorily comprehensive definition of language because we are attempting to use language to define language." (He says that Gödel was responding to "Tarki"--it's Tarski, as Cambridge's proofreader should have noticed.) Gödel's theorems deal with formal systems, and they say nothing about the colossal mess that is language, nor is it about "definitions." This sort of inexact analogizing plagues the scientific aspects of the book.
Prickett seems much more comfortable when talking about aesthetics and theology. The sections on John Henry Newman read nicely, and he clearly looks up to C.S. Lewis as something of an inspiration. But these sections do very little to advance his thesis. At any rate, the result is foreordained: religion (Christianity, specifically--no room for Buddhists or Hindus here) is still viable! Maybe, but this book doesn't help the case.
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