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This thesis examines selected prose fiction works of Mary Wollstonecraft Shelley in an effort to establish a clearer understanding of the creative principles informing her writing, based on more evidence than her well-known novel Frankenstein provides. Overturning the hitherto dismissive and/or reductive critiques of her lesser-known works, this thesis challenges negative assessments by reinterpreting the structure of Shelley's fiction. Concentrating particularly on the early Frankenstein(1818), Mathilda (written in 1819), and The Last Man (1826), with a focus on the use of insistent embedded quotations, this thesis begins by exploring Shelley's belief in textuality as a form of "grafting." As scholars have suggested, Shelley's literary borrowings are a result of her materialist-based views of human reality. The persistent use of embedded quotations is one way in which Shelley's fiction represents texts as collations of materials. The core of the argument posits that citational "grafting" has distinctive and striking effects in each of the works examined. In Frankenstein, quotations underscore existential alienation by pointing to the need for texts to fill in the lacunae of human understanding; in Mathilda, the narrator uses citations to create a sense of personal identity; and in The Last Man, citational excerpts are used with the assumption that they are shared pockets of meaning belonging to a community of human readers. This reconceptualization of Shelley's writing contributes to the generic taxonomies that are now being used to retheorize "the novel" in more inclusive and specific ways.

Mary Shelley's gothic novel Frankenstein has traditionally been read by critics as a cautionary tale and social responsibility for their creations. However, like many of its gothic sisters, the novel also contains other substantial lodes which can be mined by the twentieth century literary critic.One largely ignored and potentially rich vein in the novel is the compulsive and self-destructive behavior of Dr. Frankenstein himself. No critic has yet borrowed Freud's black bag of psychoanalytical tools and used them to plumb the subterranean depths of the young scientist's labyrinthian unconscious.After the death of his mother, and despite his protestations to the contrary, Dr. Frankenstein's real desires are unconscious, the primary one being the need for closure of the family circle. These repressed desires are fulfilled by his alter ego, the homicidal monster he stitches together in an obsessive effort to reconcile life and death. The study seeks to reveal Dr. Frankenstein as an allegorical figure representing the dark side of man's nature.

This study examines how the five tales built around the central figure of Natty Bumppo reflect the growth of Cooper's mythic imagination. It also attempts to demonstrate how the myth of Leatherstocking serves to interpret the American experience, and it argues that Cooper's myth is important not merely because of its historical position in the development of American literature but because of its intrinsic literary merits as well.

Thomas W. Malone ... [et al.]. / "December 1986." "Published in the Proceedings of the Conference on Computer-Supported Cooperative Work, Austin, Texas, December 3-5, 1986." / Includes bibliographical references (p. 25-26).

Henry Drummond was born in Stirling in 1851. After studying at Edinburgh University and New College, he was appointed Lecturer and subsequently Professor in Natural Science at the Free Church College, Glasgow. He remained in the post until ill health forced him to resign in 1895, and died in Tunbridge Wells in 1897. His major works include Natural Law in the Spiritual World (1883), Tropical Africa (1888), The Greatest Thing in the World (1889), The Ascent of Man (1894) and two posthumous collections. The Ideal Life and other Unpublished Addresses (1897) and The New Evangelism and other Papers (1899). In Section I, a short biographical sketch is followed by a discussion on possible methods of approach to the theme of the thesis. In Sections II to IV, Drummond's work is analysed in chronological sequence of writing and related to his overseas visits. Spirituality is examined in Section V and a number of factors identified which are likely to be taken into account by those who pursue a spiritual path. These are used as a basis for analysing Drummond's spiritual outlook. His theological and scientific viewpoints are then discussed and recent developments in evolutionary thinking surveyed. In Section VI, eight models of spirituality are described and the likely appeal of Drummond's work to those sympathetic to each model considered. The models include the evangelical and the charismatic; the contemplative and the sacramental; the experimental and the therapeutic; the ecological and the cosmological. Finally it is suggested that Drummond's work is still remarkably stimulating and can serve as a valuable basis for developing a practical spirituality; that his views on the goal of evolution and the emergence of altruism are still relevant; and that he is a figure worthy of renewed attention by those interested in Scottish spirituality.

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Because of his portrayal of noble and heroic Indians in the Leatherstocking Tales, James Fenimore Cooper has often been regarded as a writer very sympathetic to the Indian people in their struggle against dispossession by white society. Because they include many statements which support concepts of aboriginal land rights for the Indians, the Leatherstocking Tales appear to support this understanding of Cooper. However during the time in which Cooper wrote and published the five Leatherstocking Tales, Pioneers (1823), Last of the Mohicans (1826), Prairie (1827), Pathfinder (1840), and Deerslayer (1841), the United States debated and adopted a policy of Indian removal. As a result of this policy, most Indian peoples living east of the Mississippi were removed to unfamiliar lands west of the Mississippi. While some Indians agreed to this policy, others, most notably the Cherokee, objected and tried to maintain themselves as a people on their traditional lands. A treaty, endorsed by an unrepresentative minority of the Cherokee people, ceded these lands and the Cherokee were expelled from their homeland; some four thousand Cherokee people died on this "Trail of Tears" to their new home. Although Cooper was politically active and aware, he did not protest the actions of the government. In Notions of the Americans (1828), a fictional travel narrative, the presumed author, who, in many respects, can be identified with Cooper, speaks of removal as a "great, humane, and . . . rational project." Otherwise, Cooper does not appear to have addressed himself to the removal controversy. The thesis, therefore, re-examines the Leather-stocking Tales in the light of the removal controversy; it seeks to determine what understanding these novels give of the Indian people, of Indian-white relations, and of Indian rights to the land. The first three Leatherstocking novels were written during the debate on Indian removal. Although Indian rights to the "land are frequently mentioned, other aspects of these novels work to deny the validity of the Indian claim. The last two Leatherstocking novels, written after the removal policy had come into effect, do not have as much rhetoric about Indian land rights; like the earlier Leatherstocking Tales, however, they see the Indian and white civilization as mutually exclusive. Although Cooper presents good and noble Indians, in opposition to his Indian villains, they lack the necessary qualities to become a happy and worthwhile part of American life and culture. Critics accused Cooper of patterning his Indians too much after those described by Rev. John Heckewelder, one of Cooper's major sources. However, as this thesis shows, Cooper significantly altered Heckewelder's view of the Indians and of Indian-white relations; Cooper plays down the importance of white savagery, which Heckewelder had stressed and detailed, and, in contrast, emphasizes and details Indian acts of savagery and cruelty. The thesis concludes that Cooper saw the Indian primarily as material for romance; wrongs done to the Indian and statements about Indian rights to the land are included in the novels because they added to the picture of the Indian as a romantic figure. Basically, Cooper did not have any political or social commitment to the Indian people. / Arts, Faculty of / English, Department of / Graduate