A Poetics of Postmodernism: History, Theory, Fiction

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van Alphen, E. (1989). The heterotopian space of the discussions on postmodernism. Poetics Today, 10, 819–839. Keller, Catherine (2003), The Face of the Deep: A Theology of Becoming, Routledge, ISBN 0-415-25649-6 This form of theo-poetics “requires the interplay of three massive fields of knowledge: metaphysics, language, and Christology” [9]and is to be “sharply distinguished from the agnostic overtures of the ‘theo-poetics’ movement, whose lineage is not be found in the thought of Balthasar.” [8]

The other school of thought values the philosophical transcendentals as informed by classical theology. [2] It is led by individuals such as Anne M. Carpenter of St. Mary’s College, [3] California, and Richard Viladesau [4] of Fordham University, with contributions from Brian Nixon of Veritas International University. [5] This school of theo-poetics is influenced by the thought of Hans Urs von Balthasar as informed by a range of thinkers as divergent as Gregory of Nyssa, Thomas Aquinas, Maximus the Confessor, Dietrich Richard Alfred von Hildebrand, David Bentely Hart [6] and Pavel Florensky. [7] Description [ edit ] Constructing postmodernism with incredulity to metanarrative: a comparative perspective on McHale’s and Hutcheon’s postmodern poetics Cruz-Villalobos, Luis (2020). Poesía Teológica. Prólogo de John D. Caputo. 2da Ed. Santiago de Chile: Independently Poetry [6] McHale, B. (1992b). Postmodernism, or the anxiety of master narratives. Review of A poetics of postmodernism: history, theory, fiction by Linda Hutcheon and Postmodernism, or the cultural logic of late capitalism by Frederic Jameson. Diacritics, 22, 17–33.May, Melanie A (1995), A Body Knows: A Theopoetics of Death and Resurrection, Continuum International Publishing, ISBN 0-8264-0849-4 In October 2013, another American literary journal Narrative also published a special issue on “Postmodernist Fiction: East and West” with Wang Ning and Brian McHale, two postmodernist scholars with international fame, as its guest editors. The latest boom of publications of postmodernist scholarship containing eight articles by specialists in the study of postmodernist fictions, this special issue focuses on the narrative techniques of postmodern narrative in contemporary fiction “in an attempt to place postmodernist fiction in a historical and global context” (Wang 2013, p. 266). Although Wang Ning observes that “postmodern ideas and ways of thinking have permeated almost all the aspects of contemporary culture and are still influential in many humanities fields” (Wang 2013, p. 265), he admits, not unhesitatingly, that “it has receded into the historical past, albeit a past which is nevertheless still influential and significant to our literary and cultural studies” (Wang 2013, p. 265).

Postmodernism was not the invention of literary critics, but literature can certainly claim to be one of the most important laboratories of postmodernism. Perhaps because of the sheer weight of numbers in literary studies during the 1970s and 1980s, as compared with the numbers of scholars writing or students reading in architecture, film studies, or the embryonic disciplines of women's studies or cultural studies, ideas of postmodernism tended in these formative decades to be framed by reference to literary examples.Culler, J. (1997). Literary theory: a very short introduction. Oxford and New York: Oxford University Press. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. McHale, B. (2011). Break, period, interregnum. Twentieth-Century Literature, 57, Fall/Winter, 328–340.

Cruz-Villalobos, Luis (2015). Theological Poetry. Foreword by John D. Caputo. Santiago de Chile: Hebel Ediciones [1] [2] Varsava, J. A. (1994). Review of Constructing Postmodernism by Brian McHale. Ariel: A Review of International English Literature, 25(3), 135–137. Theopoetics makes significant use of "radical" and "ontological" metaphor to create a more fluid and less stringent referent for the divine. One of the functions of theopoetics is to recalibrate theological perspectives, suggesting that theology can be more akin to poetry than physics. It belies the logical assertion of the principle of bivalence and stands in contrast to some rigid Biblical hermeneutics that suggest that each passage of scripture has only one, usually teleological, interpretation. The dismissal of the aesthetic as a living part of language has turned the academic enterprise of biblical studies and theology into a language more at home with lawyers than poets. Theopoetics is the art of using words and thoughts that speak to the reader in an aesthetic and existential way to inspire spirituality in the reader.Carpenter, Anne (2015). Theo-poetics: Hans Urs von Balthasar and the risk of art and being. University of Notre Dame Press. ISBN 978-0-268-07706-8. OCLC 927188404. Hopper, Stanley Romaine; Keiser, R Melvin (1992), Stoneburner, Tony (ed.), The Way of Transfiguration: Religious Imagination As Theopoiesis, Westminster John Knox Press, ISBN 0-664-21936-5 . Find sources: "Theopoetics"– news · newspapers · books · scholar · JSTOR ( March 2020) ( Learn how and when to remove this template message) McHale, B. (2007). What was postmodernism? Electronic Book Review. http://www.electronicbookreview.com/thread/fictionspresent/tense. Accessed 20 Jan 2014. Miller, David L (2005), Three Faces of God: Traces of the Trinity in Literature & Life, USA: Spring Journal Books, ISBN 1-882670-94-9 .

Docherty, T. (1989). Review of Postmodernist Fiction by Brian McHale and What Fiction Means by Bent Nordhiem. The Review of English Studies, 160, 597–598.

Wilder, Amos Niven (1976), Theopoetic: Theology and the Religious Imagination, Philadelphia: Fortress, ISBN 0-7880-9908-6 .