By Sarah Blacher Cohen
Cohen has succeeded in exhibiting a fusion of Ozick's writing as sacred and comedian. Defining humor generally, Cohen persuasively argues that levity and liturgy are usual partners, enriching one another, particularly within the inventive mind's eye of Cynthia Ozick. —Midstream"... a considerate creation to a huge notwithstanding underrated writer." —SHOFAR"This learn is a welcome boost to the turning out to be physique of scholarly feedback of Ozick and specializes in her comedic style." —Choice"Cohen has written an important... publication, person who celebrates Ozick's 'liturgical laughter,' emphasizing whenever the relationship among the comedian and the sacred. it's a connection we should always be reminded of often." —Belles Lettres"Cohen's readings of those tales show their many degrees and meanings in a language as acute and perceptive as that of Ozick herself."? —St. Louis Post-Dispatch Magazine"In proposing Ozick as a 'comedian of ideas,' Sarah Blacher Cohen has raised the learn of Ozick to a brand new level." —Alan L. Berger"[Cohen] is familiar with Ozick's hybrid notion of human nature, her recognition that the key resource of humor isn't pleasure yet sorrow and that the ironic mode... is the way in which of telling the truth." —Daniel Walden
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Extra resources for Cynthia Ozick's comic art: from levity to liturgy
Nothing would secure his eclipse but propitiation of the most direct and vulgar nature and my mother, as enraged as any pagan by a vindictive devil, had to succumb" (24). Such worship may bring temporary sensual pleasure, but it does not bring any permanent kind of redemption. Along with seeing Nick as this rare inanimate object, she likes to believe he is still a young Pan, very much alive and ''grinning behind a tree" (610). Though Enoch does not function as the natural father who "determines his progeny's privileges, duties and properties," he does act as the narrator's father in Jacques Lacan's sense of the term (Sadoff 79) in that Enoch is the authority figure she most respects, the "author of the Law" she finds most meaningful.
In other words, she shares the bafflement and insecurity of the characters she is commenting upon. Yet she made her the most polished of mirrors possible, whose attitudes toward her subjects range from the most detached amusement to the most intense emotional involvement, from the coolest irony to the deepest compassion. Fashioned in the Jamesian mold, she is that singular young woman upon whom nothing is lost. The first chapter of Trust opens with the college graduation scene of this twentyoneyearold narrator, who is both caught up with the event and detached from it.
She denounces her husband's ledgers for burying "spectacle, dominion, energy and honor in a hill of skulls" (127). She has shown the coexistence of the moral peccadilloes of heedless Americans abroad and the most heinous crimes of history. She has thus redefined the Jamesian international encounter to be the conflict between American complicity through ignorance and calculated European barbarism. More than any other sensory impression, Page 31 "the cadenced psalmings of the deathcamps" (111) remain for her the "hieroglyph of Europe" (111).