Andere Kunden interessierten sich auch für
![American Culture, Canons, and the Case of Elizabeth Stoddard]( "American Culture, Canons, and the Case of Elizabeth Stoddard")
American Culture, Canons, and the Case of Elizabeth Stoddard39,99 €![Being a Boy Again: Autobiography and the American Boy Book]( "Being a Boy Again: Autobiography and the American Boy Book")
Being a Boy Again: Autobiography and the American Boy Book27,99 €![Feminist Interventions in Early American Studies]( "Feminist Interventions in Early American Studies")
Feminist Interventions in Early American Studies44,99 €![Separate Spheres No More: Gender Convergence in American Literature, 1830-1930]( "Separate Spheres No More: Gender Convergence in American Literature, 1830-1930")
Separate Spheres No More: Gender Convergence in American Literature, 1830-193039,99 €![The Modernist Nation: Generation, Renaissance, and Twentieth-Century American Literature]( "The Modernist Nation: Generation, Renaissance, and Twentieth-Century American Literature")
The Modernist Nation: Generation, Renaissance, and Twentieth-Century American Literature33,99 €![Haints: American Ghosts, Millennial Passions, and Contemporary Gothic Fictions]( "Haints: American Ghosts, Millennial Passions, and Contemporary Gothic Fictions")
Haints: American Ghosts, Millennial Passions, and Contemporary Gothic Fictions28,99 €![Playing House in the American West: Western Women's Life Narratives, 1839-1987]( "Playing House in the American West: Western Women's Life Narratives, 1839-1987")
Playing House in the American West: Western Women's Life Narratives, 1839-198738,99 €
Coale explores the profound influence that the mesmerist and spiritualist 'craze' of the 1840s and 1850s had on Hawthorne's artistic vision and fictional techniques. Nathaniel Hawthorne despised both mesmerism and spiritualism, viewing these pseudosciences as new incarnations of witchcraft, in which the master-slave relationship overwhelms all others. Nevertheless, even though he regarded the psychological paradigm behind these pseudosciences as morally repellent, he also, as Samuel Chase Coale convincingly shows, recognized its accuracy. In creating what he called romances, Hawthorne employed his own mesmerist-like strategies and thus created texts that participate in the very medium he abhorred. In effect, Coale concludes, Hawthorne's romances constitute a form of mesmeric expression themselves. Coale's examination of the processes of mesmerism- the creation of the trance, the entry into its dreamlike state, the psychology of idolatry produced by this procedure- clearly reveals the affinities between mesmerism and Hawthorne's art.