Academic literature on the topic 'Faulkner, William, 1897-1962'
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Journal articles on the topic "Faulkner, William, 1897-1962"
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Sáber, Rogério Lobo. "O mito em William Faulkner: entre a defesa e a denúncia da tradição / The Myth in William Faulkner’s Works: Between the Defense and the Denouncement of the Tradition." Cadernos Benjaminianos 15, no. 2 (March 13, 2020): 233. http://dx.doi.org/10.17851/2179-8478.15.2.233-248.
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Resumo: Este ensaio prioriza uma leitura da poética do escritor norte-americano William Faulkner (1897-1962) articulada a teorias culturais e filosóficas sobre o mito e busca compreender as relações que se estabelecem entre a estética faulkneriana e a (re)criação da tradição sulista, que pode ser interpretada como um discurso mítico. O artigo reflete sobre a relação do escritor com o mito sulista e sobre o tratamento literário que é conferido à temática em seus romances. A investigação proposta torna evidente que Faulkner se situa em uma encruzilhada existencial, bifurcada entre a defesa e a denúncia da tradição de sua terra natal. A (re)criação literária do universo mítico sulista permite, ao escritor, problematizar a narrativa mítica em que se converteu a tradição, questionando sobretudo suas limitações ideológicas. O esforço em narrar a crônica do Sul também é uma tentativa possível de reconstrução do sentido existencial de uma comunidade esfacelada pela Guerra de Secessão e pelas vertiginosas mudanças histórico-econômicas.Palavras-chave: William Faulkner; mito; tradição; gótico do Sul.Abstract: This essay proposes a reading of the poetics of William Faulkner, by linking it to cultural and philosophical theories about myth, and it intends to understand the established relations between Faulkner’s aesthetics and his creative review of the Southern tradition, read as a mythical discourse. This paper reflects about the relation between the writer and the Southern myth and it speculates about the literary handling consecrated to such theme in his novels. The research brings to light that Faulkner faces an existential forked crossroad that encourages him to defense and denouncement of his homeland tradition. The literary (re)creation of the Southern mythical universe allows the writer to problematize the mythical narrative the tradition evolved into and to question its ideological boundaries. The effort into narrating the Southern chronicle is also a possible attempt to rebuild the existential meaning of a community shattered by American Civil War and by vertiginous historical and economical changes.Keywords: William Faulkner; myth; tradition; Southern Gothic.
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Karakaҫi, Dalila. "Discourse analysis in Ulysses and The Sound and the Fury." Academic Journal of Business, Administration, Law and Social Sciences 10, no. 1 (March 1, 2024): 51–65. http://dx.doi.org/10.2478/ajbals-2024-0006.
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Abstract The literary style of modernist authors like James Joyce (1882-1941) and William Faulkner (1897-1962) is deeply experimental. Their complexity is intertwined with the desire to retell local, national stories as seen through the eyes of losers from which small literary cosmoses are the desires result to re-adapt domestic spaces. This research does not leave a path for the use of language as a transparent means of expression, but at the same time makes it impossible to express fiction through more linear and elaborative methods, leaving the direct elaboration subordinate, shown from the viewpoint of the marginalized, the oppressed. Their speaking variety is conveyed through repetitions, fixations, alienations, and disturbing endings. The two authors create neologisms that signal dissatisfaction with the limitations of conventional language. Joyce includes Hiberno-English in Ulysses (1920) as a means of cacophonous addition to the voices and styles, just as Faulkner includes the African American speech of the American South. They operate on the differences of their traditions. Joyce attacks the use of syntax, being more interested in the order of words within the sentence, the same concern with syntactic structure that we also see in Faulkner.
Dissertations / Theses on the topic "Faulkner, William, 1897-1962"
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Navière, Marie-José. "William Faulkner scénariste, 1932-1945." Paris 4, 1991. http://www.theses.fr/1990PA040140.
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Entre 1932 et 1945 William Faulkner a travaillé comme scénariste à Hollywood, successivement à la MGM, aux studios Universal et 20th Century-Fox, et à la Warner bros. A sa totale liberté d'écrivain succédait un strict encadrement. Cependant la dépendance qui liait ses conceptions à de précis cahiers des charges n'a pas empêché l'écrivain de s'inspirer de ses œuvres. Cinq scenarios sont longuement détaillés et étudiés. Turn about, War birds, Country lawyer apparaissent issus des créations romanesques de Faulkner et appartiennent au cycle du Yoknapatawpha county. The de Gaulle story et Battle cry ont été écrits dans l'esprit de propagande de l'Amérique nouvellement en guerre. Ces scenarios portent néanmoins la pleine marque du sens que Faulkner entendait donner à son acte d'écriture. Scénariste un peu par obligation, l'écrivain a su ne pas se laisser submerger par la dépersonnalisation des talents de règle à Hollywood. En arrière-plan apparaitront la vie de Faulkner, la conception de ses romans l'organisation industrielle du cinéma, les règles de la composition filmique et de l'adaptationFrom 1932 to 1945, during the so-called Hollywood "golden age", William Faulkner worked as a screenwriter in four major studios: MGM, Universal, 20th Century-Fox and Warner bros. There, severe restrictions were imposed on his creativity. Whereas many talents were crushed by the requirements and the organization of the movie industry, William Faulkner managed to retain a great freedom of thought and inspiration. In many cases his scripts illuminate, extend and complicate the themes of his fiction. Turn about (1932) for example, is closely related to the sound and the fury. War bird (1932-1933) draws on two short stories and expands sartoris. Country lawyer is a family saga. All three therefore properly belong in the Yoknapatawpha couty cycle. The two other screenplays analyzed in details, the de Gaulle story (1942) and Battle cry (1943), are part of the considerable body of patriotic writing that Faulkner produced in support of the allied effort on World War II. They reveal the writer's rhetoric and philosophy as well as his craft as a screenwriter. This study not only sheds light on Faulkner’s concept of films but also shows his remarkable narrative art
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Pettey, Homer Boyd. "Faulkner and fetishism." Diss., The University of Arizona, 1989. http://hdl.handle.net/10150/184671.
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This study compares fetishistic desires exhibited within Faulkner's fiction to the narrative strategies governing those texts. It surveys Faulkner's thematic and narrative experiments with fetishism from his first poems and sketches through his major novels. His early works, especially "Nympholepsy" and The Marble Faun, capture fetishistic moments of longing and lack of fulfillment, attraction and repulsion. Faulkner's novels, though, re-enact the dynamics of fetishism by means of their narrative strategies; thus, Faulkner achieves a correspondence between the fictional form and the fetish depicted. Because his texts engage us within their shifting temporality and symbolic repetitions, as readers we invariably fall prey to the fetishistic desires his narratives initiate and imitate. Interpretive problems necessarily arise concerning the reader's relationship to the text and desire for meaning. In As I Lay Dying, multiple points-of-view call our attention to the validity of interpretive perception; in Sanctuary, rape operates as Faulkner's master trope for both the characters' and reader's struggles for dominance; in Absalom, Absalom!, writing and reading history are obsessions shared by the narrators and the reader. My readings are informed by several interdisciplinary approaches to fetishism, such as: icon-worship and totemism from anthropology; object and linguistic substitutions from psychoanalysis; commodity exchange and reification from Marxist theories; and sign production and displacement from post-structuralism. Instead of imposing a general taxonomy for fetishism, I have allowed each text's narrative and thematic structures to guide my readings and, therefore, consciously matched my readings to the particular fetishes his narratives engender.
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Fessenden, William E. "Temporal structure and meaning : the defamiliarization of the reader in Faulkner's Go down, Moses." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/720324.
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This study of Faulkner's Go Down, Moses uses the reader-response theories of Wolfgang Iser to examine the affective impact of strategically-arranged folk conventions and mythopoeic devices upon a textually-based, white "civilized" reader. Using the devices of Southwestern humor, the trickster, and the tragic Black folk tale, "Was" through "Pantaloon in Black" repeatedly sidetrack the reader into unconscious participation in the white-code attitudes he was invited to criticize. When this hypocritical participation is discovered at certain "points of significance" in "The Fire and the Hearth" and "Pantaloon in Black," the reader's rationally-humanistic norms are rendered ineffectual, setting the stage for the undermining of a second idealism based on primitive myth. In "The Old People" and "The Bear" the reader is induced by mythopoeic devices to adopt Isaac McCaslin's unifying mythical norms and, thereby, to criticize his own failures in "Was" through "Pantaloon in Black" along with Southern civilization's socially-fragmenting rational-empiric concept of progress. "Delta Autumn," however, will undermine the reader's attempts to create moral unity using Isaac's natural hierarchy. With mythopoeic devices withdrawn, the wilderness destroyed by civilization, and Isaac McCaslin's reversion to white-code attitudes regarding Roth's Black/white offspring, the reader can see Isaac's experience in "The Bear" for what it really is, not an introduction into Sam Fathers's immutable cyclic unity but an initiation into fragmenting Cavalier forms and values. Once again the reader faces the hypocritical ineffectuality of his own idealism. For by emotionally and intellectually identifying with Isaac's misperception of the wilderness experience, he has aligned himself with socially-alienating rather than socially-unifying values. Now confronting the fragmentation dramatized in Isaac's terror-motivated racism and experienced in his own textual failures, the reader is ready for "the existential norm of "Go Down, Moses," where he is encouraged to construct meaning out of non-meaning by negating the "bad faith" of Gavin Stevens, who in fear chooses stable but racially-fragmenting Cavalier values, and by affirming the "good faith" of Molly Beauchamp and Miss Worsham, who choose the temporal unity of shared suffering in the face of chaos.Department of English
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Spill, Frédérique. "L'idiotie dans l'oeuvre de William Faulkner." Paris 3, 2006. http://www.theses.fr/2006PA030109.
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Cette thèse trouve son point d’impulsion dans le monologue de l’idiot Benjy Compson sur lequel s’ouvre The Sound and the Fury, roman de William Faulkner publié en 1929. Narré par un idiot muet et condamné à l’hébétude, ce monologue élabore un discours impossible. C’est dans ce discours, qui se construit sur le primat de la sensation et sur la prééminence des choses sur les idées, que s’échafaude une esthétique de l’idiotie. L’objet de cette thèse consiste à montrer comment le choix de placer un idiot au centre de la perception et à la source première de la narration de The Sound and the Fury peut être considéré comme le geste précurseur et emblématique de l’écriture faulknérienne. À travers des analyses détaillées de textes empruntés à l’ensemble du corpus faulknérien, le présent travail vise à démontrer combien le monologue de l’idiot Benjy Compson – considéré comme idiot archétypal – constitue un vaste champ d’expérimentation où tout objet est remodelé par le travail des sens : ainsi, le filtre de la perception de l’idiot donne-t-il naissance à un monde singulier et inédit. Cette thèse analyse la manière dont les figures corporelles, temporelles, sensorielles et narratives de l’idiotie se réfractent tout au long de l’œuvre de Faulkner, dans le sillage de ce texte inaugural. C’est à travers les formes d’une idiotie initiale et initiatique que l’écriture de Faulkner accède à sa spécificité. À l’origine de l’œuvre, l’idiotie organise d’un seul mouvement l’espace du monde et celui du langage faulknériensThe starting point of this thesis is the monologue of the idiot Benjy Compson, who is the initial narrator in Faulkner’s The Sound and the Fury (published in 1929). Told by a narrator who is both deaf and dumb and hopelessly condemned to stupor, this monologue is built upon an impossible discourse. Yet it is upon this paradoxical discourse, which rests on the pre-eminence of sensory perception, that Faulkner sets the foundation of a sophisticated aesthetics of idiocy. Indeed, the author’s choice to place an idiot at the centre of perception can be considered the inaugural and emblematic gesture of his writing. Through a detailed examination of excerpts selected from Faulkner’s novels and short stories, this thesis argues that the monologue of Benjy Compson – regarded as the archetypal idiot – is actually a vast experimental laboratory in which things and words are remodelled by the senses. The present study emphasises how the corporal, temporal, sensorial and narrative figures of idiocy are reflected throughout Faulkner’s work
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Wu, John Guo Qiang. "The Religious Dimensions of William Faulkner: An Inquiry into the Dichotomy of Puritanism." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc278091/.
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"The Religious Dimensions of William Faulkner: An Inquiry into the Dichotomy of Puritanism" traces a secular mode of thinking of American moral superiority and the gospel of success to its religious origins. The study shows that while the basis for American moral superiority derives from the typological correspondence between sacred history and American experience, the gospel of success results from the Puritan preoccupation with work as a virtue instead of a necessity because labor improves one's lot in this world while securing salvation in the next. By explaining how Puritanism begins as a rejection of worldliness but ends as an orgy of materialism, my study raises and addresses the paradoxical nature of the Puritan legacy: Why should the Puritan work ethic, when subverted by its logical conclusion---the gospel of success, result in the undoing of Puritan spirituality in its mission of redeeming the Old World?
Furthermore, this inquiry examines the role Puritanism plays in creating the mythologies of America as the New World Garden, the white man as the American Adam, the black man as the American Ham, and the white woman as the American Eve. In the Puritan use of biblical typology, blacks and women function as the white men's servants and helpmates and, as such, have only adjunctive value to the white men's moral vision of the New Canaan and their economic pursuit of an earthly paradise. Since the racist and sexist discourse of Adamic self-creation predominates the American Dream, blacks and women become part of, rather than owner of, that dream. Basing my analysis on his three major novels, I demonstrate William Faulkner's penetrating insight into the dilemmas and ramifications of Puritanism in his critique of the American gospel of success in general and the Southern gospels of racism and sexism in particular. My conception of Puritanism in dichotomous tension, paradigmatically proposed as the American Adam turned Franklinesque self-made man, sheds new light on Faulkner's fictional characters as victims of the Puritan moral ambiguities.
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Pothier, Jacques. "Faulkner, The Hamlet et la trilogie des Snopes : développement d'une problématique de la communauté." Paris 7, 1994. http://www.theses.fr/1994PA070010.
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Cette these reexamine une tradition critique qui a vu dans l'histoire des snopes une defense du sens americain de la "communaute". La premiere partie examine la genese des snopes, et d'abord le contexte ideologique et les influences. L'avant-texte (notamment la nouvelle inedite " as i lay dying", reproduite en annexe) presente des scenes matricielles, "archi-scenes" d'une autre signification latente, et developpe la confrontation de deux personnages, flem snopes et ratliff. Au cours de la composition de the hamlet, faulkner resout la "scene originaire sociale" qui, dans les romans des annees trente, s'inscrivait dans un "roman familial" de la communaute. La deuxieme partie de la these montre comment, avec la trilogie snopes, la communaute supplante l'individu au centre de la problematique. Dans le village de the hamlet sont juxtaposees les representations du lien social, correspondant a plusieurs styles. Ironiquement, c'est flem snopes, non ratliff, qui est le facteur unificateur de la communaute en introduisant l'"economie snopes". Dans the town et the mansion, faulkner met en scene la communaute de la ville, reductrice comme le sont les interpretations canoniques de son oeuvre comme mythe de l'amerique, en meme temps que sa fiction explore desesperement la possibilite d'une communaute " apocryphe", laissant place a la dignite de l'individuA reconsideration of the traditional view of the snopes trilogy as a defence of a southem sense of a reconsideration of the traditional view of thee snopes trilogy as a defence of as a defence of a southern sense of community. The first part deals with the early developments of the snopes project : it explores the ideological background and influences behind the idea of "snopes". The early drafts ( including the unpublished " as i lay dying" short, a transcription of which is provided in appendix ) introduce a few seminal scenes, pregnant with latent meaning, together with budding confrontation between flem snopes and ratliff. While laying out the hamlet, faulkner works through the " social primal scene " which had featured the issue of community in the context of the southern "family romance. " in the second part, the community is shown to have replaced the individual as a central concern in the trilogy. In the hamlet, the village is the space in wich several visions of the social bond, mirrored in several styles, are juxtaposed. Flem snopes, not ratliff provides the missing unity of the community by introducing the " snopes economy. " the story of the town and the mansion is set in the town-community which ignores the integrity of the individual, just like the community of readers is setting its own canonical reading of faulkner's word as myth. Ultimately, faulker seeks the possibility of an "apocryphal" community with would preserve the "idiocy" of the "common" man
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Moulinoux, Nicole. "La Tradition gothique dans les romans de William Faulkner." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37616771g.
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Buisson, Françoise. "Faulkner nouvelliste : tradition et modernité." Bordeaux 3, 1997. http://www.theses.fr/1997BOR30070.
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Les nouvelles de william faulkner, qu'il considerait comme alimentaires, temoignent de son attachement aux traditions litteraires, en particulier aux conventions du genre, aux traditions realiste et orale. Mais il subvertit sournoisement ces traditions et les jeux avec l'intertexte montrent sa modernite qui envahit le texte faulknerien : la technique narrative, la representation de la vie interieure refletent le chaos de l'epoque moderne. De plus, l'oeuvre oscille entre l'informe et la densite formelle. Faulkner desire retrouver l'unite d'une oeuvre totale et les nouvelles forment des constellations autoreferentielles et intertextuelles. Revisant certains mythes, il veut faire de la fiction un nouveau cosmos et transcender le neant de la modernite. En fait, bien que les structures et le style de ses nouvelles experimentales soient modernes, la modernite historique, qui detruit la nature et reifie l'homme, est condamnee par le nouvelliste soumis a des contraintes economiques qui le conduisent a denoncer les dangers du materialisme et le poids de la culture de masse. L'evocation du sud antebellum traduit a la fois l'ironie et le conservatisme de faulkner qui deplore la faillite de la tradition chevaleresque et peuple son univers de nostalgiques. Heros et antiheros modernes errent dans un monde divise ou les femmes symbolisent souvent le mal. Mais faulkner, bien qu'obsede par la purete, souligne les exces de la tradition puritaine. Cet idealiste rejette le nihilisme caracteristique de la postmodernite et s'efforce de trouver un code adapte au monde moderne, fonde sur des valeurs traditionnelles heritees de la tradition chretienne et de la tradition des pionniersWilliam faulkner's short stories, which he regarded as pot-boilers, reveal his attachment to literary traditions, especially to the genre's conventions, to the realistic and oral traditions. Still, he deceitfully subverts these traditions and these plays with the intertext show his modernity. This modernity pervades the faulknerian text : the narrative technique, the representation of inner life mirror the chaos of modern times. Besides, the short fiction oscillates between shapelessness and formal compactness. Faulkner is yearning for the unity of a total work and his short stories constitute self-referential and intertextual constellations. By revising some myths, he wants to turn fiction into a new cosmos and to transcend the nothingness generated by modernity. In fact, although the structures and the style of his experimental short stories are definitely modern, historical modernity, which destroys nature and reifies men, is criticized by the writer. The latter is submitted to some economic constraints which lead him to denounce the dangers of materialism and mass culture. The description of the antebellum south is tinged with irony but also testifies to his conservatism, for he laments over the collapse of the chivalric tradition and a lot of characters feel nostalgic. Modern heroes and antiheroes wander in a divided world where woman often symbolizes evil. Yet, faulkner, though obsessed by purity, highlights the excesses of puritanism. Actually, this idealist rejects the nihilism that will characterize postmodernity and strives to find a code adapted to the modern world and based on the traditional values inherited from the christian and pioneer traditions
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Iflahen, Fatima Zohra. "La femme comme force vitale dans l'œuvre de William Faulkner." Paris 4, 1998. http://www.theses.fr/1997PA040044.
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Dans l'œuvre faulknérienne, la femme possède une présence dominante qui s'exprime par une autorité mentale, un bon sens et une imagination qui lui permettent de durer. Cette représentation, construction progressive et consciente de la part de l'auteur, dessine les contours d'une image fondatrice du moi et d'une philosophie de l'existence. De fait, l'expérience scripturale faulknérienne fait prétexte de la quête de la femme pour réinterpréter la condition humaine. Par son action au service de l'affirmation de la vie, par sa proximité de la nature et par son inscription de l'idéal dans la pratique, la femme faulknérienne apporte la parole d'une certaine vision du monde où la transgression de l'ordre établi, la souffrance au service du prochain ou le courage et l'endurance ne sont que les formes symboliques les plus significatives d'un regard franc, volontariste et sans détour sur le monde. A l'opposé, Faulkner campe son héros comme un être incapable d'assumer la corruption du monde car il tourne le dos à la vie et est sans cesse à la recherche d'une plénitude transcendantale qui le condamne à l'inertie, à l'isolement, à l'impuissance ou à la violenceWilliam Faulkner’s women characters have a dominating presence which is symbolized throughout the author's work by woman's moral authority, her imagination and her good sense. This image is, in fact, a conscious and progressive construction which draws the setting for a representation that founds the self and a certain philosophy of being: through its quest of the woman, Faulkner’s literary experience is actually a way of reassessing the human condition. Actually, woman's engagement in actions that affirm life, her respect of nature or her preference of acts instead of words, make her bring the word of a certain vision of the world where transgression, suffering in the sake of the other, courage or endurance are the most significant symbolical forms of a voluntary, frank and courageous attitudes toward living. The faulknerian hero, on the contrary, is condemned to isolation, impotence and violence because he is incapable of assuming the corruption of the world because he turns his back on life in search of a transcendental heaven
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Worsley, Christopher Geoffrey. "The rhetoric of reaction : crisis and criticism in William Faulkner's Absalom, Absalom!" Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56624.
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Absalom, Absalom! presents the voices of a series of characters who suffer crises when they discover the meaning in other characters' languages or voices to be different from their own. This difference creates an aporia (a radical doubt, a sense of loss of familiar meaning) which disrupts the listening individual's sense of his or her previously 'unified' self. I show that these characters in Faulkner's novel do not have unified voices; their narratives develop as repetitions of the crisis moment when another's voice influenced their way of relating to themselves through language.I also show that the crisis of meaning that characters in the book experience is enacted on another level. A difficult book to read because of its many textual figures of doubt, Absalom may be said to generate a crisis of interpretation in its readers. This thesis offers a way of reading the text which explores the various potential meanings of these aporias in the novel's discursive surface, and so avoids the experience of crisis, of anxiety. This method of reading is based on the mode of reading exemplified by one of the text's own characters: Shreve McCannon, who is not discouraged by the fact that neither the narratives he hears nor the speculative, hypothetical narratives he produces in response make complete and coherent sense of everything.
Books on the topic "Faulkner, William, 1897-1962"
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Brodsky, Louis Daniel. William Faulkner: Life glimpses. Austin: University of Texas Press, 1990.
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Bassett, John Earl. Faulkner in the eighties: An annotated critical bibliography. Metuchen, N.J: Scarecrow Press, 1991.
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Brooks, Cleanth. William Faulkner: First encounters. New Haven (Conn.): Yale University Press, 1985.
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Holmes, Catherine D. Annotations to William Faulkner's The hamlet. New York: Garland Pub., 1996.
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Blotner, Joseph Leo. Faulkner: A biography. Jackson: University Press of Mississippi, 2005.
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Matthews, John T. The sound and the fury: Faulkner and the lost cause. Boston: Twayne Publishers, 1991.
Find full textBook chapters on the topic "Faulkner, William, 1897-1962"
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"William Faulkner (1897-1962)." In The Twentieth-Century American Fiction Handbook, 85–90. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781444393675.ch16.
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Massa, Ann. "William Faulkner (1897–1962)." In American Literature in Context, 186–99. Routledge, 2016. http://dx.doi.org/10.4324/9781315535531-15.
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"William Faulkner (1897 –1962)." In The Columbia Companion to the Twentieth-Century American Short Story, 251–58. Columbia University Press, 2004. http://dx.doi.org/10.7312/gelf11098-048.
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Herbert, Rosemary. "William Faulkner (1897–1962)." In Murder on Deck!, 92–103. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195086034.003.0006.
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Abstract A Nobel laureate in literature, the southern-born William Faulkner became one of the foremost American novelists of his generation. His work, set in the fictional Yoknapatawpha County, Mississippi, mapped the territory in both a physical and moral sense. He knew his southern scene well. Born William Cuthbert Falkner (he later changed the spelling of the family name), he grew up in Oxford, Mississippi, where he did not complete high school. He joined Canada’s Royal Air Force, then attended the University of Mississippi, where he served as the university postmaster. He also produced a privately printed book of poetry before living briefly in New Orleans and writing sketches for newspapers there. He traveled to Europe and later returned to Oxford, where he married, had one daughter, and embarked upon his career as a full-time writer.
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Müller, Timo. "18 William Faulkner (1897–1962)." In Handbook of the American Short Story, 343–60. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110587647-019.
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"3. William Faulkner (1897–1962)." In The Classical Tradition in Modern American Fiction, 79–110. Edinburgh University Press, 2021. http://dx.doi.org/10.1515/9781474434058-005.
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