By Karen Joy Fowler
An early paintings from PEN/Faulkner Award winner and guy Booker finalist Karen pleasure Fowler, reissued and wonderfully repackaged for brand new enthusiasts and old.
First released in 1998 to excessive compliment, and now reissued with the addition of a prefatory essay, Black Glass showcases the extreme abilities of this prizewinning writer. In fifteen gemlike stories, Fowler shall we her wit and imaginative and prescient roam freely, turning permitted norms inside of out and fairy stories upside down—pushing us to think again our unquestioned verities and proving once more that she is between our such a lot subversive writers.
So, then: here's hold kingdom unfastened back, breaking apart discos, smashing topless bars, radicalizing ladies as she preaches fresh residing to males extra reason on babes and booze. And this is Mrs. Gulliver, her endurance together with her long-voyaging Lemuel worn skinny: funds is brief and the youngsters can't even bear in mind what their dad appears like. And what of Tonto, the ever-faithful spouse, turning 40 with no a lot as a birthday telephone name from that masked guy?
It is a publication packed with nice issues and exceptional stories—but it's the means during which Fowler tells the story, develops plot and personality, performs with time, probability, and truth that makes those items so unique.
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Extra resources for Black Glass
Outline of the Content 5 historical time; out of which the conclusion that polytheism has no historical beginning, which agrees with David Hume’s claim (p. 181). Supra-historical process, through which relative monotheism has emerged, and the last presupposition of mythology in the (by nature) God-positing human consciousness (p. 184). Result: mythology is, subjectively considered, a necessary (proceeding in consciousness prior to it) theogonic process (p. 193). Ninth Lecture: On Ottfried Müller’s apparently analogous view of mythology (p.
The views have to establish themselves according to the nature of the objects, not the other way around. It is not written that everything must be explained philosophically, and where more modest means suffice it would be superfluous to summon philosophy: for which, in particular, Horace’s law is supposed to be in force3: Ne Deus intersit, nisi dignus vindice nodus Inciderit. [XI 5] Accordingly we will also attempt just this with respect to mythology; that is to say, if it does not admit of an even more modest viewpoint than the one that the title “Philosophy of Mythology” seems to express.
For whatever more precise determination one wanted to give to it, it would always [XI 15] have to be explained at the same time how humanity, or a primordial people, or people at all, were in their earliest times equally seized upon by an irresistible inner drive and how they would have produced a poetry whose content was the gods and the history of the gods. Whoever is endowed with a natural sense was able to have the experience, with complex problems, that often the first interpretations of things are the correct ones.