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by Lori A. Kanitz (Author)
For the duration of her writing career, Pulitzer Prize-winning author Annie Dillard has unflinchingly asked and kept on asking enormous and difficult questions: What is the relation of Creator to creation? Why is there evil and unjust suffering? How do we make meaning of our experiences? Who is responsible for redeeming the world's brokenness? Moreover, she has done so in every genre within the impressive range of her canon: her poetry, literary nonfiction, novels, autobiography, literary criticism, and memoirs. Two enduring influences have shaped Dillard's cosmos-spanning questions and their metanarratives--Christianity and Jewish mysticism, particularly Hasidism and Isaac Luria's Kabbalism. Though much scholarly attention has been paid to the influence of Christian mysticism in Dillard's work, none has yet explored the role of her lifelong interest in Jewish mystical traditions. This book seeks to fill that scholarly gap and demonstrate how Dillard's theological vision and voice both reflect and enact central features of Hasidic and Kabbalistic thought, resulting in what could be called Dillard's literary shema.
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Description
by Lori A. Kanitz (Author)
For the duration of her writing career, Pulitzer Prize-winning author Annie Dillard has unflinchingly asked and kept on asking enormous and difficult questions: What is the relation of Creator to creation? Why is there evil and unjust suffering? How do we make meaning of our experiences? Who is responsible for redeeming the world's brokenness? Moreover, she has done so in every genre within the impressive range of her canon: her poetry, literary nonfiction, novels, autobiography, literary criticism, and memoirs. Two enduring influences have shaped Dillard's cosmos-spanning questions and their metanarratives--Christianity and Jewish mysticism, particularly Hasidism and Isaac Luria's Kabbalism. Though much scholarly attention has been paid to the influence of Christian mysticism in Dillard's work, none has yet explored the role of her lifelong interest in Jewish mystical traditions. This book seeks to fill that scholarly gap and demonstrate how Dillard's theological vision and voice both reflect and enact central features of Hasidic and Kabbalistic thought, resulting in what could be called Dillard's literary shema.
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