Does reading shape who we are? What happens to the relationship between reading and subject-formation as methods of interpretation travel globally? Yael Segalovitz probes these questions by tracing the transnational journey of the New Critical practice of close reading from the United States to Brazil and Israel in the mid-twentieth century. Challenging the traditional view of New Criticism as a purely aesthetic project, Segalovitz illustrates its underlying pedagogical objective: to cultivate close readers capable of momentarily suspending subjectivity through focused attention. How Close Reading Made Us shows that close reading, as a technique of the self, exerted a far-reaching influence on international modernist literary production, impacting writers such as Clarice Lispector, Yehuda Amichai, William Faulkner, Joo Guimares Rosa, and A. B. Yehoshua. To appreciate close reading's enduring vitality in literary studies and effectively adapt this method to the present, Segalovitz argues, we must comprehend its many legacies beyond the confines of the Anglophone tradition.
Does reading shape who we are? What happens to the relationship between reading and subject-formation as methods of interpretation travel globally? Yael Segalovitz probes these questions by tracing the transnational journey of the New Critical practice of close reading from the United States to Brazil and Israel in the mid-twentieth century. Challenging the traditional view of New Criticism as a purely aesthetic project, Segalovitz illustrates its underlying pedagogical objective: to cultivate close readers capable of momentarily suspending subjectivity through focused attention. How Close Reading Made Us shows that close reading, as a technique of the self, exerted a far-reaching influence on international modernist literary production, impacting writers such as Clarice Lispector, Yehuda Amichai, William Faulkner, Joo Guimares Rosa, and A. B. Yehoshua. To appreciate close reading's enduring vitality in literary studies and effectively adapt this method to the present, Segalovitz argues, we must comprehend its many legacies beyond the confines of the Anglophone tradition.
