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Towards a contemporary aesthetic
Jonathan Dollimore

Western democracies, a confident humanism has given way to an ethic of multiculturalism; for sure, an assumption of underlying similarities is not entirely absent, but it is subordinate to a cautious embrace of cultural difference. Which is why Britain’s prime minister, as he commuted the world in October 2001 shoring up support for the coalition against terrorism, allowed it to be known that, as he travelled, he read translations of the Koran. What has become truly supranational is, of course, the very capitalism which Hesse and others saw as humanism’s enemy. At one

in The new aestheticism
Open Access (free)
Theory and Spenserian practice
Rachel E. Hile

on the social experience of reading or writing satire, specifically with respect to the making of meaning. Many of the theoretical comments on satire refer to and analyze what I am calling “direct satire,” which we now call simply “satire,” because greater freedom of expression in Western democracies since the late seventeenth century has diminished authors’ need for a toolbox of indirect satirical methods. Indirect satire flourishes under repressive conditions, complicating comments such as Ralph Rosen’s discussion of ancient satire, in which he asserts “the

in Spenserian satire