Anthony Uhlmann

Against the mainstream view, Gatens and Uhlmann argue that Spinoza’s philosophy can significantly contribute to understandings of art, creativity and the central place of the imagination in human wellbeing. This perspective shows how concepts essential to Spinoza’s philosophy, such as ingenium, the exemplar and the theory of the affects illuminate how works of art and literature make essential contributions to human thriving. They consider case studies of major English authors who were negatively or positively influenced by Spinoza, including Daniel Defoe, Jonathan Swift, Percy and Mary Shelley, George Eliot and Virginia Woolf.

J. M. Coetzee: Truth, Meaning, Fiction illuminates the intellectual and philosophical interests that drive Coetzee’s writing. In doing so, it makes the case for Coetzee as an important and original thinker in his own right. Whilst looking at Coetzee’s writing career, from his dissertation through to The Schooldays of Jesus (2016), and interpreting running themes and scenarios, style and evolving attitudes to literary form, Anthony Uhlmann also offers revealing glimpses, informed by archival research, of Coetzee’s writing process. Among the main themes that Uhlmann sees in Coetzee’s writing, and which remains highly relevant today, is the awareness that there is truth in fiction, or that fiction can provide valuable insights into real world problems, and that there are also fictions of the truth: that we are surrounded, in our everyday lives, by stories we wish to believe are true. J. M. Coetzee: Truth, Meaning, Fiction offers a revealing new account of one of arguably our most important contemporary writers.

J. M. Coetzee: Truth, Meaning, Fiction illuminates the intellectual and philosophical interests that drive Coetzee’s writing. In doing so, it makes the case for Coetzee as an important and original thinker in his own right. Whilst looking at Coetzee’s writing career, from his dissertation through to The Schooldays of Jesus (2016), and interpreting running themes and scenarios, style and evolving attitudes to literary form, Anthony Uhlmann also offers revealing glimpses, informed by archival research, of Coetzee’s writing process. Among the main themes that Uhlmann sees in Coetzee’s writing, and which remains highly relevant today, is the awareness that there is truth in fiction, or that fiction can provide valuable insights into real world problems, and that there are also fictions of the truth: that we are surrounded, in our everyday lives, by stories we wish to believe are true. J. M. Coetzee: Truth, Meaning, Fiction offers a revealing new account of one of arguably our most important contemporary writers.

Revisioning Beckett reassesses Beckett’s career and literary output, particularly his engagement with what might be called decadent modernism. Gontarski approaches Beckett from multiple viewpoints: from his running afoul of the Irish Censorship of Publications Acts in the 1930s through the 1950s, his preoccupations to “find literature in the pornography, or beneath the pornography,” his battles with the Lord Chamberlain in the mid-1950s over London stagings of his first two plays, and his close professional and personal associations with publishers who celebrated the work of the demimonde. Much of that term encompasses an opening to the fullness of human experience denied in previous centuries, and much of that has been sexual or decadent. As Gontarski shows, the aesthetics that emerges from such early career encounters and associations continues to inform Beckett’s work and develops into experimental modes that upend literary models and middle-class values, an aesthetics that, furthermore, has inspired any number of visual artists to re-vision Beckett.

Revisioning Beckett reassesses Beckett’s career and literary output, particularly his engagement with what might be called decadent modernism. Gontarski approaches Beckett from multiple viewpoints: from his running afoul of the Irish Censorship of Publications Acts in the 1930s through the 1950s, his preoccupations to “find literature in the pornography, or beneath the pornography,” his battles with the Lord Chamberlain in the mid-1950s over London stagings of his first two plays, and his close professional and personal associations with publishers who celebrated the work of the demimonde. Much of that term encompasses an opening to the fullness of human experience denied in previous centuries, and much of that has been sexual or decadent. As Gontarski shows, the aesthetics that emerges from such early career encounters and associations continues to inform Beckett’s work and develops into experimental modes that upend literary models and middle-class values, an aesthetics that, furthermore, has inspired any number of visual artists to re-vision Beckett.

Thinking in Literature sets out to examine how the Modernist novel might be understood to be a machine for thinking, and further how it might offer means of coming to terms with what it means to think. It begins with a theoretical analysis of the concept of thinking in literature using Gilles Deleuze as a point of departure and returning directly to the work of the two philosophers who were most important to Deleuze's understanding of thinking in literature: Spinoza and Leibniz. Three elements are identified as crucial to aesthetic expression: relation; sensation; and composition. Yet in order to build a fuller understanding of these processes it is necessary to move from theory to specific readings of artistic practice. Uhlmann examines the aesthetic practice of three major Modernist writers: James Joyce, Virginia Woolf, and the young Vladimir Nabokov. Each can be understood as working with relation, sensation and composition, yet each emphasize the interrelations between them in differing ways in expressing the potentials for thinking in literature.

Thinking in Literature sets out to examine how the Modernist novel might be understood to be a machine for thinking, and further how it might offer means of coming to terms with what it means to think. It begins with a theoretical analysis of the concept of thinking in literature using Gilles Deleuze as a point of departure and returning directly to the work of the two philosophers who were most important to Deleuze's understanding of thinking in literature: Spinoza and Leibniz. Three elements are identified as crucial to aesthetic expression: relation; sensation; and composition. Yet in order to build a fuller understanding of these processes it is necessary to move from theory to specific readings of artistic practice. Uhlmann examines the aesthetic practice of three major Modernist writers: James Joyce, Virginia Woolf, and the young Vladimir Nabokov. Each can be understood as working with relation, sensation and composition, yet each emphasize the interrelations between them in differing ways in expressing the potentials for thinking in literature.

Beckett often made use of images from the visual arts and readapted them, staging them in his plays, or using them in his fiction. Anthony Uhlmann sets out to explain how an image differs from other terms, like 'metaphor' or 'representation', and, in the process, to analyse Beckett's use of images borrowed from philosophy and aesthetics. This study, first published in 2006, carefully examines Beckett's thoughts on the image in his literary works and his extensive notes to the philosopher Arnold Geulincx. Uhlmann considers how images might allow one kind of interaction between philosophy and literature, and how Beckett makes use of images which are borrowed from, or drawn into dialogue with, philosophical images from Geulincx, Berkeley, Bergson, and the ancient Stoics. Uhlmann's reading of Beckett's aesthetic and philosophical interests provides a revolutionary reading of the importance of the image in his work.

In Beckett and Poststructuralism, Anthony Uhlmann offers a reading of Beckett in relation to French philosophy, particularly the work of Foucault, Deleuze and Guattari, Levinas, and Derrida. Uhlmann offers a work of literary criticism that is also a piece of intellectual history, emphasizing how Beckett develops a kind of critical thinking which differs from yet is just as powerful as that of philosophers who, along with Beckett, found themselves faced with sets of ethical problems which were thrown into sharp relief in post-war France. Uhlmann explores the links between ethics and physical existence in Beckett, Foucault and Deleuze and Guattari, and between ethics and language in Beckett, Derrida and Levinas, showing how post-war French philosophy was powerfully affected by Beckett's work. Literature is not reduced to philosophy or vice versa; rather Uhlmann considers how they interrelate and overlap, informing and deforming one another, and how both encounter history.

Beckett often made use of images from the visual arts and readapted them, staging them in his plays, or using them in his fiction. Anthony Uhlmann sets out to explain how an image differs from other terms, like 'metaphor' or 'representation', and, in the process, to analyse Beckett's use of images borrowed from philosophy and aesthetics. This study, first published in 2006, carefully examines Beckett's thoughts on the image in his literary works and his extensive notes to the philosopher Arnold Geulincx. Uhlmann considers how images might allow one kind of interaction between philosophy and literature, and how Beckett makes use of images which are borrowed from, or drawn into dialogue with, philosophical images from Geulincx, Berkeley, Bergson, and the ancient Stoics. Uhlmann's reading of Beckett's aesthetic and philosophical interests provides a revolutionary reading of the importance of the image in his work.

In Beckett and Poststructuralism, Anthony Uhlmann offers a reading of Beckett in relation to French philosophy, particularly the work of Foucault, Deleuze and Guattari, Levinas, and Derrida. Uhlmann offers a work of literary criticism that is also a piece of intellectual history, emphasizing how Beckett develops a kind of critical thinking which differs from yet is just as powerful as that of philosophers who, along with Beckett, found themselves faced with sets of ethical problems which were thrown into sharp relief in post-war France. Uhlmann explores the links between ethics and physical existence in Beckett, Foucault and Deleuze and Guattari, and between ethics and language in Beckett, Derrida and Levinas, showing how post-war French philosophy was powerfully affected by Beckett's work. Literature is not reduced to philosophy or vice versa; rather Uhlmann considers how they interrelate and overlap, informing and deforming one another, and how both encounter history.