New PDF release: Dante Alighieri (Bloom's Modern Critical Views)

By Harold Bloom

OCR text.

Excellent choice of serious remark for college students of Dante.

Contents:
Editor’s Note
Introduction - Harold Bloom
The types of Allegory - Charles S. Singleton
Figural paintings within the center a long time - Erich Auerbach
Epic culture and Inferno IX - David Quint
Manfred’s Wounds and the Poetics of the ‘Purgatorio’ - John Freccero
Autocitation and Autobiography - Teodolinda Barolini
Infernal Metamorphoses: An Interpretation of Dante’s “Counterpass” - Kenneth Gross
The gentle of Venus and the Poetry of Dante: Vita Nuova and Inferno XXVII - Giuseppe Mazzotta
The Otherworldly global of the Paradiso - Jaroslav Pelikan
Synchronicity - María Rosa Menocal
Purgatory as Paradigm: touring the recent and Never-Before-Traveled course of this Life/Poem - Teodolinda Barolini
Imagination and data in Purgatorio XVII–XVIII - Giuseppe Mazzotta
The Strangeness of Dante: Ulysses and Beatrice - Harold Bloom
Finding the Center - John Kleiner
Dante’s Interpretive trip: fact via Interpretation - William Franke
Chronology
Contributors
Bibliography
Acknowledgments
Index

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Additional resources for Dante Alighieri (Bloom's Modern Critical Views)

Sample text

Milano: Mondadori, 1966–1967). 2. , 1962), p. 358. 3. , 1961), Vol. 1, p. 544. 4. Lactantius Placidus, Commentarios in Statii Thebaida et Commentarium in Achilleida, ed. R. B. Teubner, 1898), p. 288. 5. Landi, Demogorgone (Palermo: Casa Editrice Remo Sandron, 1930), p. 17. Boccaccio’s Demogorgon had already been deconstructed by Lillius Gregorius Gyraldius in the Historia de deis gentium (1548). See the dedicatory letter to Ercole d’Este immediately preceding the table of contents in the Opera Omnia (Leyden, 1696), Vol.

Delle scienze di Torino, Series II, vol. , pp. 5–10. 6. Opere di Dante (ed. Società Dantesca Italiana, Florence, 1921), Epistola XIII, 20–25, pp. 438–439. 7. Summa Theologica, I, 1, 10. Resp. 8. ” On the distinction of the two kinds of allegory in Holy Scripture see Dictionnaire de théologie catholique (Vacant, Mangenot, Amann), vol. 1 (1923), col. 833 ff. v. Allégories bibliques. On St. Thomas’ distinction in particular, consult R. P. P. Synave, “La Doctrine de S. Thomas d’Aquin cur le sens littéral des Écritures” in Revue Biblique XXXV (1926), 40–65.

Pp. 218–19) considers only two possibilities: either Beatrice is a mere allegory (and this is his opinion) or she is la petite Bice Portinari, a notion that he ridicules. Quite aside from the misunderstanding of poetic reality that such a judgment shows, it is surprising to find so deep a chasm between reality and meaning. Is the terrena Jerusalem without historical reality because it is a figura aeternae Jerusalem? In the Vita Nova, then, Beatrice is a living woman from the reality of Dante’s experience—and in the Comedy she is no intellectus separatus, no angel, but a blessed human being who will rise again in the flesh at the Last Judgment.

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Dante Alighieri (Bloom's Modern Critical Views) by Harold Bloom


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