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This sequential reading of Four Quartets attends closely to form, rhythm, image, idea, syntax, tone, and mood, examining the relations of one to another and of one part of the cycle to another. It draws on earlier studies which are mainly thematic, but it concentrates primarily on analysis of the poetry itself. Such a commentary does not set out to prove a single hypothesis, and therefore does not lend itself to simple summary. But it emphasises, inter alia, these features. 1. The Quartets are rightly read as a unified cycle. The first three, though relatively complete in themselves, are built upon and retrospectively modified by their successors in a complex pattern; and the recurring and developing themes are not fully resolved until the end of little Gidding. On the other hand, the five individual parts that go to make up each Quartet are not self-contained, and cannot properly be read in isolation. (Such readings fail especially to make sense of the Part IV lyrics. ) 2. The poetry is meditative lyric, or lyric meditation, rather than personal confession or philosophic statement. The poet's voice often speaks generically. The whole cycle - like each Quartet itself - begins with individual perception or experience and, through meditation upon it, broadens into universal statement at the end. The point of departure is generally some time - transcending experience; the concluding meditation generally relates the perceptions of the timeless to perceptions about the nature of art and the nature of love, both human and divine. 3. Despite occasional lapses, usually in Part II or Part III, assertions of large scale failure (in The Dry Salvages especially) are not justified by close scrutiny of the poetic texture. Analysis of structural, tonal, metrical and syntactic features vindicates even the alleged prosaically flat passages. 4. The poetry works largely with traditional imagery, plain diction, orthodox syntax and pervasive four-stress rhythm. There are several departures from all these, yet a rjght reading will see them as deliberate variations, for specific purposes, on the given norms. The general aim of the thesis is to demonstrate that the poems are less difficult in thought and peculiar in method than has often been supposed. / Thesis (Ph.D.)-University of Natal, Durban, 1989.

While T.S. Eliot's mastery of the literary epigraph has often been noted, few detailed studies of his use of this technique have been attempted. The epigraph is found to be deeply rooted in the poet's fundamental aesthetic and philosophical belief, as revealed by his own critical writings. Similarly, Eliot's use of this poetic device is found to be consistent with the themes and motifs of his pre-Christian poems.Moreover, a close comparative reading of selected poems from the poet's pre-Christian period and the original works from which the epigraphs to these poems are taken demonstrates the internal thematic consistency of this body of work. Reading the poems in this manner reveals the poet's gradual movement from a despairing vision of the human condition toward a vision infused with the hopefulness of the Christian mystery. Such a reading, the study suggests, helps explain Eliot's conversion to Christianity and reconciles apparent conflicts in the poet's life and work.

Kuki Shuzo was a philosopher at the margins of the Kyoto School; his most significant contribution was the short work 'Iki' no kozo, in which he located Japanese uniqueness in the Edo demimonde aesthetic of iki, style or chic. This thesis surveys the major Western critiques of Kuki's aesthetics, focussing particularly on the work done by Peter Dale, Leslie Pincus, and Harry Harootunian revealing Kuki's borrowing from European modernism, especially fascist modernism, and attempts to uncover an alternative genealogy for Kuki in Japanese Pure Land thought. It finally asserts that Kuki's valorization of resignation, and his own retreat into the aesthetic, can be read as a form of resistance to Japanese nationalism.