Relevant bibliographies by topics / Secular literature

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Secular literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Secular literature"

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Diamond, David. "Secular Fielding." ELH 85, no. 3 (2018): 691–714. http://dx.doi.org/10.1353/elh.2018.0025.

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Mack, Burton L. "A Secular Bible?" Method & Theory in the Study of Religion 26, no. 2 (May 6, 2014): 183–201. http://dx.doi.org/10.1163/15700682-12341268.

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AbstractWhat has been called secular criticism among some scholars in the Society of Biblical Literature has been pursued as a critique and alternative to traditional theological studies. The question is whether the term secular is being used to describe a method, characterize the biblical literature, or propose a postmodern hermeneutic for a secular age. The article explores these issues to find that secular criticism has not been able to escape the assumption of biblical authority by criticizing theological interpretations. The alternative would be to study the Christian myth embedded in the Bible and render a cultural critique.
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Robbins, B. "Is Literature a Secular Concept? Three Earthquakes." Modern Language Quarterly 72, no. 3 (January 1, 2011): 293–317. http://dx.doi.org/10.1215/00267929-1275145.

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Trethewey, Natasha. "Secular." Callaloo 19, no. 2 (1996): 360. http://dx.doi.org/10.1353/cal.1996.0097.

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Gwynne, Joel. "The secular visionary." Journal of Postcolonial Writing 42, no. 1 (May 2006): 44–57. http://dx.doi.org/10.1080/17449850600595657.

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Yasin, Kidist Ibrie, Anita Graeser Adams, and David P. King. "How Does Religion Affect Giving to Outgroups and Secular Organizations? A Systematic Literature Review." Religions 11, no. 8 (August 6, 2020): 405. http://dx.doi.org/10.3390/rel11080405.

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Although religious giving represents the largest sector of charitable giving in the US, its overall impact on social welfare has been questioned, pointing to the possibility that the majority of funding might stay within the religious community, with little benefit to outgroups or secular charity. Despite multiple studies showing a positive relationship between religion and secular and outgroup giving, some empirical findings show a negative or non-significant relationship. By employing a systematic literature review, the current study explores theories and empirical evidence to provide an integrative framework that identifies the mechanisms and directions through which religion affects giving to outgroups and secular organizations. The study also compares the major five religious traditions and giving to outgroups and secular organizations. The study finds that religious teachings, norms, values, social network, and private rituals, determine the direction of the relationship between religion and giving to outgroups and secular organizations. The study concludes that, despite the dominant positive relationship between religion and giving to outgroup and secular organizations, there remains heterogeneity among the studies based on their location, operationalization of religion and secular giving, and methodology used. The study also poses some implication questions and points out future research directions.
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Faisal Nazir. "LITERATURE AND SPIRITUALITY IN THE POST-SECULAR AGE." Journal of Social Sciences and Humanities 54, no. 2 (December 31, 2015): 45–55. http://dx.doi.org/10.46568/jssh.v54i2.118.

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This paper attempts to reconsider the nature and function of the ‘spiritual’ dimension in literary texts and in literary study in the context of the present state of the discipline of literary studies. The present era is often defined as a ‘post-secular’ era, one in which themes of spirituality and mysticism are increasingly noticeable in literary works. The paper argues that to maintain its relevance to contemporary writers and readers, literary criticism has to (re-)address these themes in a concrete and effective way. The paper recommends a comparative approach to the discussion of spirituality and mysticism in contemporary literature and literary criticism. In order to carry effective analytical potential, this approach, the paper emphasizes, has to be developed from specific spiritual traditions. The paper first discusses the disciplinary crisis literary studies have always been exposed to since their inception as a discipline of study in academic institutes. It then reviews the current state of the discipline and describes how the discipline came to be dominated by scientific and social approaches. Finally, it suggests the reinstitutionof the ‘spiritual’ element in literary study as a way out from the state of crisis in the discipline of literary studies. The paper thus attempts to strengthen the disciplinary identify of literary studies while exploring interdisciplinary aspects of the study literature.
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Clawson, AnaMaria Seglie. "A (Post)Secular Portrait." Henry James Review 41, no. 2 (2020): 174–89. http://dx.doi.org/10.1353/hjr.2020.0008.

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Jacques Berlinerblau. "What Is Secular Literature? Philip Roth as Case Study." Philip Roth Studies 14, no. 2 (2018): 66. http://dx.doi.org/10.5703/philrothstud.14.2.0066.

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Ward, Brian. "Culture and Redemption: Religion, the Secular, and American Literature." American Nineteenth Century History 10, no. 3 (September 2009): 364–66. http://dx.doi.org/10.1080/14664650903169803.

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Dissertations / Theses on the topic "Secular literature"

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Horton, Ray. "American Literature's Secular Faith." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491331157721026.

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Adriaanse, Jaco Hennig. "Alternative afterlives : secular expeditions to the undiscovered country." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20198.

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Thesis (MA)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This thesis investigates texts which are argued to construct secular imaginings of the afterlife. As such my argument is built around the way in which these texts engage with death, while simultaneously engaging with the religious concepts which have come to give shape to the afterlife in an increasingly secular West. The texts included are: Captain Stormfield’s Visit to Heaven (1907), Mark Twain’s unfinished reimagining of Christian salvation; Kneller’s Happy Campers (1998) by Etgar Keret, its filmic adaptation Wristcutters: A Love Story (2006), as well as the Norwegian film A Bothersome Man (2006), which all strip the afterlife of its traditional furnishings; Philip Pullman’s acclaimed His Dark Materials trilogy (1995, 1997, 2000) in which he wages a fictional war with the foundations of Western religious tradition; and finally William Gibson’s Neuromancer (1984) and Feersum Endjinn (1994) by Iain M. Banks, two science fiction texts which speculate on the afterlife of the future. These texts are so chosen and arranged to create a logical progression of secular projects, each subsequent afterlife reflecting a more extensive and substantial distantiation from religious tradition. Twain’s text utilises a secularising satire of heaven, and draws attention to the irrational notions which pervade this concept. In the process, however, it embarks on the utopian endeavour of reconstructing and improving the Christian afterlife of salvation. In Chapter 3, the narratives under investigation discard the surface details of religious afterlives, and reimagine the hereafter against a contemporary backdrop. I argue that they conform, in several significant ways, to the mode of magical realism. Furthermore, despite their disinclination for evident religiosity, these texts nevertheless find problematic encounters when they break this mode and invoke higher authorities to intervene in the unfolding narratives. Chapter 4 focuses on Philip Pullman’s high fantasy trilogy, which enacts open war between the secular and religious and uses the afterlife as an integral part of the secularising agenda. With the literal battle lines drawn, this text depicts a clear distinction between what is included as secular, or renounced as religious. Finally, I turn to science fiction, where the notion of the virtual afterlife of the future has come to be depicted, with its foundations in human technologies instead of divine agencies. They rely on the ideology of posthumanism in a reimagining of the afterlife which constitutes a new apocalyptic tradition, a virtual kingdom of heaven populated by the virtual dead. Ultimately, I identify three broad, delineating aspects of secularity which become evident in these narratives and the meaningful distinctions they draw between religious and secular ideologies. I find further significance in the way in which these texts engage with the very foundations on which fictions of the afterlife have been constructed. Throughout these texts, I then find a secular approach to death as a developing alternative to that which has traditionally been propagated by religion.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek tekste wat alternatiewe uitbeeldings van die hiernamaals bevat, wat dan geargumenteer word dien as voorbeelde van sekulêre konsepsies van die nadoodse toestand. My argument berus op die manier waarop hierdie tekste met die dood omgaan, asook die verskeie maniere waarop hul tot die religieë van die Westerse wêreld spreek. Die tekste wat ondersoek word sluit in: Mark Twain se Captain Stormfield’s Visit to Heaven (1907), sy onvoltooide satire van die Christelike hemel; Kneller’s Happy Campers deur Etgar Keret (1998), die verfilmde weergawe daarvan, Wristcutters: A Love Story (2006), asook die Noorweegse film A Bothersome Man (2006), waarin die hiernamaals uitgebeeld word as ‘n lewelose weergawe van kontemporêre samelewing; Philip Pullman se fantasie trilogie His Dark Materials (1995, 1998, 2000) waarin hy ‘n sekulêre oorlog teen die onderdrukkende magte van religie uitbeeld; en laastens die wetenskap-fiksie verhale Neuromancer (1984), deur William Gibson, en Feersum Endjinn (1994), deur Iain M. Banks, waarin die sekulêre, virtuele hiernamaals van die toekoms vervat word. Hierdie tekste is gekies en ook so gerangskik om ‘n duidelike sekulêre progressie te toon, met elke opeenvolgende teks wat in ‘n meer omvattende wyse die tradisioneel religieuse konvensies herdink of vervang met sekulêre alternatiewe. Twain se teks dryf die spot met die Christelike idee van die hemel en om aandag te trek na die irrasionele ideologieë wat daarin vervat is. In die proses poog Twain egter om te verbeter op die model en gevolglik ondervind die teks probleme wat met die utopiese literatuur gepaard gaan. In hoofstuk 3 word die hiernamaals gestroop van alle ooglopend religieuse verwysings en vervang met die ewigheid as ‘n kontemporêre landskap deurtrek met morbiede leweloosheid. Ek argumenteer dat hulle op verskeie belangrike manier ooreenstem met die genre van magiese realisme en dat, ten spyte van die pogings om religie te vermy, die tekste steeds probleme teëkom wanneer hoër outoriteite by die verhale betrokke raak. Hoofstuk 4 draai om Pullman se sekulêre oorlog wat daarop gemik is om die wêreld te sekulariseer. Die duidelikheid waarmee die tekste onderskeid tref tussen die magte van religie en die weerstand vanaf sekulariteit, maak dit insiggewend om te bepaal wat Pullman in ‘n sekulêre wêreldbeeld in-of uitsluit. Laastens ondersoek ek wetenskap-fiksie, waarin die hiernamaals omskep is in ‘n toestand wat bereik word deur menslike tegnologiese vooruitgang, in stede van religieuse toedoen. Hier word daar gesteun op die idees van posthumanisme, wat beteken dat hierdie uitbeeldings van die ewigheid ‘n oorspronklike verwerking van religieuse apokaliptiese verhale is, waar ‘n virtuele hemelse koninkryk geskep word vir die virtuele afgestorwenes. Uiteindelik identifiseer ek drie breë ideologiese trekke wat deurgaans in al die tekste opduik, en waarvolgens betekenisvolle onderskeid getref kan word om definisie te gee aan die begrip van sekulariteit. Verder vind ek dat die sekulêre hiernamaals in ‘n unieke wyse met die dood omgaan, en dat dit ‘n alternatiewe uitkyk gee op die fondasies waarop verhale van die hiernamaals oorspronklik geskep is. Derhalwe argumenteer ek dat ‘n sekulêre wêreldbeeld ‘n alternatiewe uitkyk op die dood ontwikkel, een wat die tradisies van religie terselfdertyd inkorporeer en verwerp.
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Traylor, Sarah Kay. "Sacred Journeys in a Secular Age: Pilgrimage in Contemporary German Literature." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1562757919972067.

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Thompson, Mary-Anne Carey. "Future tense : an analysis of science fiction as secular apocalyptic literature." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15880.

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Bibliography: leaves 208-219.
Religious apocalyptic literature appears to have been written in response to a situation of crisis in which the believers found themselves. It is the catalyst which provided the energy which the society needed in order to withstand that crisis, and it did this by radically inverting the dimensions which make up a worldview, that is the dimensions of time and space, and the classification of groups, so that it reflects the possibility of a new order, a new heaven and a new earth. Since the nineteenth century, the Western world has seen itself in a constant state of crisis in terms of the rapid secularisation, industrialisation and urbanisation, and it would seem that the notion of an apocalypse is still relevant. But religious visions of the apocalypse do not seem to have relevance to the largely secular society they would have been addressing. Something new, immediate and drastic was needed, which would supply the society with the energy to withstand the crisis of a secular world. Science fiction as a literary genre arose in the late nineteenth century, and it would seem as if the new social situation generated a new symbolic vocabulary for ancient apocalyptic themes, in other words, science fiction appeared as an imaginative literary genre of mythic, apocalyptic dimensions to address this situation. In the same way as religious visions of the apocalypse, science fiction inverts the components of a worldview so that a new social order, a new heaven and a new earth are seen as possible. In order to explore this theme, science fiction is examined in the light of radical inversion of accepted worldviews, and the genre is divided into three historical periods in order to understand the conditions under which it was written, as well as the content of the material involved. These periods are: 1. Apocalypses of Expectation and Hope. The late nineteenth century and the early twentieth century; the beginnings of the genre in the crisis of rapid industrialisation, secularisation and urbanisation, using the works of Jules Verne and H G Wells. 2. Apocalypses of Irony and Despair. The nineteen twenties to the end of the Second World War; the crises of the two World Wars on a complacent world, using the works of Aldous Huxley and George Orwell. 3. Apocalypses of Destruction and Redemption. The nineteen fifties to the present; the crisis of nuclear power and thinking machines, using the works of Frank Herbert and Isaac Asimov. Also examined are the quasi-religious nature of science fiction, apocalypse as a cleansing agent of the universe, and the myths of noble survivors of post-apocalyptic literature and films. In the light of the above, it can be understood why science fiction can be seen as the functional equivalent to religious apocalyptic myth, but relevant to the largely secular Western world of the twentieth century.
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Dodd, Alexandra Jane. "Secular séance: Post-Victorian embodiment in contemporary South African art." Doctoral thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/12814.

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In this thesis I explore selected bodies of work by five contemporary South African artists that resuscitate nineteenth - century aesthetic tropes in ways that productively reimagine South Africa’s traumatic colonial inheritance. I investigate the aesthetic strategies and thematic concerns employed by Mary Sibande, Nicholas Hlobo, Mwenya Kabwe, Kathryn Smith and Santu Mofokeng, and argue that the common tactic of engagement is a focus on the body as the prime site of cognition and "the aesthetic as a form of embodiment, mode of being-in-the-world" (Merleau - Ponty). It is by means of the body that the divisive colonial fictions around race and gender were intimately inscribed and it is by means of the body, in all its performative and sensual capacities, that they are currently being symbolically undone and re-scripted. In my introduction, I develop a syncretic, interdisciplinary discourse to enable my close critical readings of these post - Victorian artworks. My question concerns the mode with which these artists have reached into the past to resurrect the nineteenth - century aesthetic trope or fragment, and what their acts of symbolic retrieval achieve in the public realm of the present. What is specific to these artists mode of "counter - archival" (Merewether ) engagement with the colonial past? I argue that these works perform a similar function to the nineteenth - century séance and to African ancestral rites and dialogue, putting viewers in touch with the most haunting aspects of our shared and separate histories as South Africans and as humans. In this sense, they might be understood both as recuperations of currently repressed forms of cultural hybridity and embodied visual conversations with the unfinished identity struggles of the artists’ ancestors. The excessive, uncanny or burlesque formal qualities of these works insist on the incapacity of mimetic, social documentary forms to contain the sustained ferocious absurdity of subjective experience in a "post - traumatic", "post - colonial", "post - apartheid" culture. The "post" in these terms does not denote a concession to sequential logic or linear temporality, but rather what Achille Mbembe terms an "interlocking of presents, pasts and futures". This "interlocking" is made manifest by the current transmission of these works, which visually, physically embody a sense of subjectivity as temporality. If the body and the senses are the means though which we not only apprehend the world in the present, but through which the past is objectively an d subjectively enshrined, then it is by means of the ossified archive of that same sensory body that the damage of the past can be released and knowledge/history re - imagined. Without erasing or denying South Africa’s well - documented history of violent categorisation, the hypothetical tenor of these works instantiates an alternate culture of love , intimacy, desire and inter - connectedness that once was and still can be.
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Gonçalves, Dircilene Fernandes. "O tradutor imaginário: pseudotradução, um encontro secular entre tradução e literatura." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8147/tde-15012016-125933/.

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A definição básica de pseudotradução é: um texto apresentado como tradução, mas que, na verdade, é um texto original. Nela, um tradutor imaginário afirma estar traduzindo uma obra inexistente: tanto tradutor como obra são produtos de ficção. Um recurso utilizado há muitos séculos de diversas maneiras e com diferentes motivações, ela é, muitas vezes, considerada farsa, fraude, falsificação ou mesmo mero gracejo narrativo sem grandes consequências. Entretanto, ao contrário do que essa visão simplória pode sugerir, ela tem estado presente em momentos importantes da história ocidental. Em sua relação com a literatura, a pseudotradução tem sido utilizada ao longo dos séculos como um poderoso recurso narrativo na composição de obras que concorreram para a transformação de sistemas culturais e literários. A partir da perspectiva do potencial criador e transformador da pseudotradução, este trabalho apresenta cinco obras produzidas em diferentes épocas da história ocidental, as quais, de alguma maneira, contribuíram para a dinâmica dos sistemas literários de suas épocas. Em todas elas, o fato de terem sido concebidas como pseudotraduções foi elemento fundamental e decisivo para seus efeitos. Cada uma dessas obras, distribuídas em períodos pontuais entre os séculos XII e XX, utilizou o recurso da pseudotradução de maneira diferente; todavia, todas elas promoveram transformações de paradigmas literários e questionamentos sobre questões humanas e sobre a própria ficção. São elas: The History of the Kings of Britain, de Geoffrey of Monmouth, século XII; Don Quijote de la Mancha, de Miguel de Cervantes, século XVII; O castelo de Otranto, de Horace Walpole, século XVIII; O nome da rosa, de Umberto Eco, e o conto Tlön, Uqbar, Orbis Tertius, de Jorge Luis Borges, ambas produções do século XX. A observação dessas obras desde a perspectiva do uso da pseudotradução permite considerar a tradução além do processo de versão de uma língua para outra, como processo de escritura per se.
The basic definition of pseudotranslation is: a text introduced as a translation, but that is actually an original text. In this process, an imaginary translator claims to be translating a work that does not exist: both translator and work are products of fiction. A resource used for centuries in different ways and for various reasons, it has been frequently considered as sham, fraud, fakery, or even sheer witticism without serious consequences. However, instead of what this naïve view may suggest, it has been present in important moments of western history. As far as its connection to literature is concerned, pseudotranslation has been used along the centuries as a powerful narrative resource in the composition of works that contributed to the transformation of cultural and literary systems. From the perspective of the creative and transformative potential of pseudotranslation, this study introduces five works written in different periods of western history, which somehow contributed to the dynamics of the literary systems of their ages. In all of them, the fact of having been conceived as pseudotranslations was fundamental and decisive for their effects. Each of them, set on determinate periods between the 12th and the 20th centuries, applied the resource of pseudotranslation in a different way; even though, all of them fostered transformations in literary paradigms and questionings around human issues and around fiction itself. Such works are: The History of the Kings of Britain, by Geoffrey of Monmouth, 12th century; Don Quijote de la Mancha, by Miguel de Cervantes, 17th century; The Castle of Otranto, by Horace Walpole, 18th century; The Name of the Rose, by Umberto Eco, and the short story Tlön, Uqbar, Orbis Tertius, by Jorge Luis Borges, both written in the 20th century. Pondering these works from the perspective of their use of pseudotranslation makes it possible to consider translation beyond the process of turning texts from one language into another, as a creative writing process in itself.
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Wistreich, Richard. "Giulio Cesare Brancaccio and secular solo bass singing in sixteenth century Italy." Thesis, Royal Holloway, University of London, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274462.

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Jaffer, Sadaf. "Ismat Chughtai, Progressive Literature and Formations of the Indo-Muslim Secular, 1911-1991." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845441.

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This dissertation examines the life, work, and contexts of noted Urdu writer and Indian cultural critic Ismat Chughtai (1911-1991). By engaging in readings of Chughtai’s texts and contexts, this dissertation presents the first study of its kind, examining Indian secular thought through the lens of an Urdu literary figure. As such, this dissertation offers new perspectives on intersections between popular culture and political and religious thought in modern India through the lens of a celebrated literary figure whose legacy continues to be invoked. I argue that, at its core, Chughtai’s critique of society hinged upon the equality (barābarī) of all Indians. The primacy of “humanity” (insāniyat) over other identities was the keystone of her formation of the secular, and has roots in a tradition that can be termed Islamicate humanism. In the first chapter, “Sacred Duty: Ismat Chughtai’s Cosmopolitan Justice between Islam and the Secular,” I argue that, by rejecting the inferior status of women within Muslim legal codes, Chughtai pursued what she saw as moral equality to a more radical degree than the postcolonial Indian state, which enshrined separate codes of personal law based on religious community. Ultimately, the secular ideals of equality, autonomy and human dignity were the mainstays of her thought, without regard to whether these were pursued through “Islamic” means. In the next chapter, “The Personal is Political: Economic and Sexual Progress in Modern India,” I argue that Chughtai, unlike other members of the Progressive Writers’ Movement, emphasized the link between hierarchical economic injustice and limitations on autonomous sexual choice. In the third chapter, “Reform, Education, and Woman as Subject,” I argue that in her writing, particularly the novel Ṭeṛhī Lakīr, Chughtai deployed narratives of education as foundational to the formation of an emancipated girl, one who liberates herself by rejecting the “old rules” (purānī qānūn). The fourth chapter, “The Many Lives of Urdu: Language, Progressive Literature and Nostalgia,” explores the fate of the Urdu language and Chughtai’s legacy in independent India. Ultimately, this project calls into question assumptions regarding what types of textual and human subjects are considered representatives of “Indo-Muslim Culture” in the twentieth and twenty-first centuries.
Near Eastern Languages and Civilizations
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Zandstra, Robert. "The Nature of the Secular: Religious Orientations and Environmental Thought in Nineteenth-Century American Literature." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23099.

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My dissertation argues that changes in the structures and orientations of religious thought, changes commonly understood as secularization, have provided the intellectual underpinnings for the modern exploitation and ongoing destruction of the non-human world, which extend to the underwriting the devaluing and dehumanization of marginalized groups such as Native Americans. My work makes visible the secular assumptions of ecocriticism, which tends to blame Christianity for environmental problems. It also unwittingly relies on state-legitimating constructions of religion, simplistic religious-secular binaries, and outdated, false narratives of secularization. I theorize an ecocriticism “with/out the secular” to analyze secularity in both “secular” and “religious” settings, using the category of “religious orientation,” a tacit, pre-theoretical commitment that directs ultimate trust, structures meaning as it coheres in everyday life, and shapes ontological, epistemological, ethical, and other theories. I examine how certain nineteenth-century authors, including Henry Thoreau, Emily Dickinson, and Pequot minister William Apess, resisted this secularization within contemporaneous American culture and Christianity because of its epistemic devaluing of the natural world. Each of these authors has been read as an exemplar of secularization, but such interpretations reveal more about the secular commitments of literary critics than about the authors and their contexts. I show instead how modern religious constructions do not necessarily correlate with the deeper religious orientation of an author or the secularity or non-secularity of his or her arguments. Dickinson’s poetry and Thoreau’s A Week on the Concord and Merrimack Rivers challenge dogmatic conceptions of heaven and Sabbath that are structured dualistically so as to devalue everyday earthly life. Yet they do so in non-dualistic ways that accord with a biblically rooted religious orientation of creation-fall-redemption-consummation. Their struggles against the church were against the church’s acceptance of dominant secularist ideologies that are ultimately at odds with Christianity and sustainable lifeways. Similarly, William Apess’ environmental justice work as a Native Christian against institutions dominated by white nationalist ideology demonstrate the how dualistic structures of secularity legitimate racism in conjunction with an anthropocentric that devalue the natural world.
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Chelioti, Eleni. "The secular angel in contemporary children's literature : David Almond, Philip Pullman, and Cliff McNish." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4277/.

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This thesis explores the representation of the contemporary secular angel in children’s literature, focusing on the works of three authors: David Almond, Philip Pullman, and Cliff McNish. In the works in question, the secular angel has been removed from all religious frameworks, including its traditional allegiance and obedience to a God or Devil figure. This absence, however, does not negate the existence of a moral compass, nor the importance of free will, which is bestowed upon and used by angelic and human characters alike. Transformation, one of the thesis’s key themes, becomes significant as I argue that the angelic figures bring about a transformation in the novels’ protagonists. Intertextuality forms an integral part of the analysis as the works of John Milton and William Blake are key reference points. The Introduction traces the angel’s trajectory from its scriptural tradition in the Middle Ages, to its progressive secularisation in the 20th century, and a chapter on each author follows. The thesis concludes by arguing that these angels’ role in children’s literature is to challenge and complicate notions of religion, innocence and experience, and science vs. faith, as they become representatives of a contemporary, secular philosophy, while retaining and embracing the spiritual.
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Books on the topic "Secular literature"

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Kerr, Paul. The secular Christian. Carlsbad, CA: Hampton Press, 2001.

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Quinlan, Kieran. John Crowe Ransom's secular faith. Baton Rouge: Louisiana State University Press, 1989.

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John Crowe Ransom's secular faith. Baton Rouge: Louisiana State University Press, 1989.

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Culture and redemption: Religion, the secular, and American literature. Princeton, N.J: Princeton University Press, 2007.

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Secular mysteries: Stanley Cavell and English romanticism. New York: Bloomsbury, 2013.

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Melancholy and the secular mind in Spanish Golden Age literature. Columbia: University of Missouri Press, 1990.

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Literature & sacrament: The sacred and the secular in John Donne. Pittsburgh, Pa: Duquesne University Press, 1999.

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Secular and sacred visionaries in the late Middle Ages. New York: Garland, 1986.

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Literature and sacrament: The sacred and the secular in John Donne. Cambridge: James Clarke, 2001.

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Hollis, Stephanie. Old English prose of secular learning. Woodbridge, Suffolk, UK: D.S. Brewer, 1992.

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Book chapters on the topic "Secular literature"

1

Scragg, Donald G. "Secular Prose." In A Companion to Anglo-Saxon Literature, 268–80. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405165303.ch15.

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Robinson, Fred C. "Secular Poetry." In A Companion to Anglo-Saxon Literature, 281–95. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405165303.ch16.

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White, R. S. "Secular Texts, Humanist Pacifism." In Pacifism and English Literature, 53–81. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583641_4.

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Gourgouris, Stathis. "The Poiein of Secular Criticism." In A Companion to Comparative Literature, 73–87. Chichester, UK: John Wiley & Sons, Ltd, 2011. http://dx.doi.org/10.1002/9781444342789.ch6.

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Johnsen, William A. "Mimetic Theory, Religion, and Literature as Secular Scripture." In The Palgrave Handbook of Mimetic Theory and Religion, 303–9. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-53825-3_40.

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Das, Swayamdipta. "Religion as the Messianic “Other” of Secular Modernity." In Religion in South Asian Anglophone Literature, 174–85. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003158424-17.

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McClanahan, Annie. "Secular Stagnation and the Discourse of Reproductive Limit." In The Routledge Companion to Literature and Economics, 324–34. Abingdon, Oxon : New York, NY; Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315640808-31.

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Sabella, Bernard. "Christian Contributions to Art, Culture, and Literature in the Arab-Islamic World." In Secular Nationalism and Citizenship in Muslim Countries, 89–106. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-71204-8_4.

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Connell, Matt F. "Through the Eyes of an Artificial Angel: Secular Theology in Theodor W. Adorno’s Freudo-Marxist Reading of Franz Kafka and Walter Benjamin." In Trajectories of Mysticism in Theory and Literature, 198–218. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230596597_9.

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Connell, Philip. "The Literature of Physico-Theology." In Secular Chains, 177–209. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780199269587.003.0006.

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Conference papers on the topic "Secular literature"

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Горин, С., S. Gorin, Е. Игнатов, E. Ignatov, Е. Кравчуновская, E. Kravchunovskaya, Д. Корзинин, D. Korzinin, И. Тембрел, and I. Tembrel. "THE MORPHODYNAMICS OF THE OKTYABR’SKAYA SPIT (SEA OF OKHOTSK COAST OF KAMCHATKA)." In Sea Coasts – Evolution ecology, economy. Academus Publishing, 2018. http://dx.doi.org/10.31519/conferencearticle_5b5ce39140da13.12404159.

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Oktyabr’skaya Spit is a polygenetic aggradational landform, about 35 km long. It borders the Bol’shaya river estuary (south-western coast of Kamchatka) from the sea of Okhotsk. This talk is based on literature and archival data (18th–20th century) and on fieldwork (2005, 2010–2012 years). Secular, long-term and seasonal dynamics of Oktyabr’skaya Spit is discussed.
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Usha, R., and I. Mohammed Rizwan Sadiq. "Weakly Nonlinear Stability Analysis of a Non-Uniformly Heated Non-Newtonian Falling Film." In ASME/JSME 2007 5th Joint Fluids Engineering Conference. ASMEDC, 2007. http://dx.doi.org/10.1115/fedsm2007-37201.

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A thin liquid layer of a non-Newtonian film falling down an inclined plane that is subjected to non-uniform heating has been considered. The temperature of the inclined plane is assumed to be linearly distributed and the case when the temperature gradient is positive or negative is investigated. The film flow is influenced by gravity, mean surface-tension and thermocapillary force acting along the free surface. The coupling of thermocapillary instability and surface-wave instabilities is studied for two-dimensional disturbances. A non-linear evolution equation is derived by applying the long-wave theory and the equation governs the evolution of a power-law film flowing down an inclined plane. The linear stability analysis shows that the film flow system is stable when the plate temperature is decreasing in the downstream direction while it is less stable for increasing temperature along the plate. Weakly non-linear stability analysis using the method of multiple scales has been investigated and this leads to a secular equation of the Ginzburg-Landau type. The analysis shows that both supercritical stability and subcritical instability are possible for the film flow system. The results indicate the existence of finite-amplitude waves and the threshold amplitude and non-linear speed of these waves are influenced by thermocapillarity. The results for the dilatant as well as pseudoplastic fluids are obtained and it is observed that the result for the Newtonian model agrees with the available literature report. The influence of non-uniform heating of the film flow system on the stability of the system is compared with the stability of the corresponding uniformly heated film flow system.
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