In contrast to the prevailing scholarly con-sensus that understands sentimentality to be grounded on a logic of love and sympathy, Apocalyptic Sentimentalism demonstrates that in order for sentimentality to work as an antislavery engine, it needed to be linked to its seeming opposite—fear, especially the fear of God’s wrath. Most antislavery reformers recognized that calls for love and sympathy or the representation of suffering slaves would not lead an audience to “feel right” or to actively oppose slavery.
A Sense of Regard, says Laura McCullough, “is an effort to collect the voices of living poets and scholars in thoughtful and considered exfoliation of the current confluence of poetry and race, the difficulties, the nuances, the unexamined, the feared, the questions, and the quarrels across aesthetic camps and biases.”
The emotions a character feels--Hamlet's vengefulness when he realizes his uncle has killed his father, Anna Karenina's despair when she feels she can longer sustain her life, Marcel's joy when he tastes a piece of madeleine cake--are vital aspects of the experience of fiction. As Keith Oatley points out, it's not just the emotions of literary characters such as these in which we are interested. If we didn't ourselves experience emotions, we wouldn't go to the play, or watch the film, or read the book.
The pre-Civil War autobiographies of famous fugitives such as Frederick Douglass, William Wells Brown, and Harriet Jacobs form the bedrock of the African American narrative tradition. After emancipation arrived in 1865, former slaves continued to write about their experience of enslavement and their upward struggle to realize the promise of freedom and citizenship. Slave Narratives After Slavery reprints five of the most important and revealing first-person narratives of slavery and freedom published after 1865.
Traditional histories of the American transcendentalist movement begin in Ralph Waldo Emerson’s terms: describing a rejection of college books and church pulpits in favor of the individual power of “Man Thinking.” This essay collection asks how women who lacked the privileges of both college and clergy rose to thought. For them, reading alone and conversing together were the primary means of growth, necessarily in private and informal spaces both overlapping with those of the men and apart from them. But these were means to achieving literary, aesthetic, and political authority— indeed, to claiming utopian possibility for women as a whole.
