this is a book of insight and imagination. it is a literary tour de force, where 28 irish plays are examined and their rich cultural context exposed in a way that educates and excites. to read anne o'reilly's analysis leaves one longing to return to theatre and to play. while the text is utterly readable, the ideas shared are profound.

the theme 'journey' is common in every play but it is explored from different angles; we glimpse understandings of the journey in search of soul, of self, of healing, of sacred meaning, of the possible, even of transformation.　

one of the captivating aspects of this book is that, while it's about plays and their stories, it also challenges the reader to rethink and re-imagine his/her own story. it is indeed a literary work of art. -ann louise gilligan

the heart is an iconic symbol in the medieval and early modern european world. in addition to being a physical organ, it is a key conceptual device related to emotions, cognition, the self and identity, and the body. the heart is read as a metaphor for human desire and will, and situated in opposition to or alongside reason and cognition. in medieval and early modern europe, the "feeling heart" - the heart as the site of emotion and emotional practices - informed a broad range of art, literature, music, heraldry, medical texts, and devotional and ritual practices. this multidisciplinary collection brings together art historians, literary scholars, historians, theologians, and musicologists to highlight the range of meanings attached to the symbol of the heart, the relationship between physical and metaphorical representations of the heart, and the uses of the heart in the production of identities and communities in medieval and early modern europe.

in the last half-century ludwig wittgenstein's relevance beyond analytic philosophy, to continental philosophy, to cultural studies, and to the arts has been widely acknowledged.

wittgenstein's tractatus logico-philosophicus was published in 1922 - the annus mirabilis of modernism - alongside joyce's ulysses, eliot's the waste land, mansfield's the garden party and woolf's jacob's room. bertolt brecht's first play to be produced, drums in the night, was first staged in 1922, as was jean cocteau's antigone, with settings by pablo picasso and music by arthur honegger. in different ways, all these modernist landmarks dealt with the crisis of representation and the demise of eternal metaphysical and ethical truths. wittgenstein's tractatus can be read as defining, expressing and reacting to this crisis. in his later philosophy, wittgenstein adopted a novel philosophical attitude, sensitive to the ordinary uses of language as well as to the unnoticed dogmas they may betray. if the gist of modernism is self-reflection and attention to the way form expresses content, then wittgenstein's later ideas - in their fragmented form as well as their "ear-opening" contents - deliver it most precisely.

understanding wittgenstein, understanding modernism shows wittgenstein's work, both early and late, to be closely linked to the modernist geist that prevailed during his lifetime. yet it would be wrong to argue that wittgenstein was a modernist tout court. for wittgenstein, as well as for modernist art, understanding is not gained by such straightforward statements. it needs time, hesitation, a variety of articulations, the refusal of tempting solutions, and perhaps even a sense of defeat. it is such a vision of the linkage between wittgenstein and modernism that guides the present volume.