Cruz-Villalobos, Luis & Lagunas, Samuel (2020). Plegarias Sórdidas. Santiago de Chile: Independently Poetry. [7] This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Miller, David L (2005), Three Faces of God: Traces of the Trinity in Literature & Life, USA: Spring Journal Books, ISBN 1-882670-94-9 .

Tagore, Rabindranath (1913/2019). Gitanjali: Song Offering. Santiago de Chile: Independently Poetry [8] Ricoeur, Paul (1976), Interpretation Theory: Discourse and the Surplus of Meaning, Fort Worth: Texas Christian Press, ISBN 0-912646-59-4 . Lyotard, J.-F. (1984). The postmodern condition: a report on knowledge (Trans. Geoff Bennington and Brian Massumi). Minneapolis: University of Minnesota Press. The political, social, and intellectual experience of the 1960s helped make it possible for postmodernism to be seen as what Kristeva calls “writing-asexperience-of-limits” (1980a, 137): limits of language, of subjectivity, of sexual identity, and we might also add: of systematization and uniformization. This interrogating (and even pushing) of limits has contributed to the “crisis in legitimation” that Lyotard and Habermas see (differently) as part of the postmodern condition. It has certainly meant a rethinking and putting into question of the bases of our western modes of thinking that we usually label, perhaps rather too generally, as liberal humanism. Docherty, T. (1989). Review of Postmodernist Fiction by Brian McHale and What Fiction Means by Bent Nordhiem. The Review of English Studies, 160, 597–598.One school values process theology and postmodern philosophy. It is led by individuals such as L. Callid Keefe-Perry, Rubem Alves, Catherine Keller, John Caputo, Peter Rollins, Scott Holland, Melanie May, Matt Guynn, Roland Faber, and others. [1] McHale, B. (2007). What was postmodernism? Electronic Book Review. http://www.electronicbookreview.com/thread/fictionspresent/tense. Accessed 20 Jan 2014.

McHale, B., & A. Neagu. (2006). Literature and the postmodern: a conversation with Brian McHale. Kritikos: an international and interdisciplinary journal of postmodern cultural sound, text and image. http://intertheory.org/neagu.htm. Accessed 20 June 2013. Regarding catharsis as the defining function of tragedy (1449b 28), Aristotle expects highly of the educative function of poetic literature and claims the response of one who is drawn into the experience of a tragedy is first of all to feel fear and pity (1452a 2; 1452b 1; 1452b 34). In the Nicomachean Ethics, Aristotle holds moral virtue as the result of habit (1103a 15), and moderate sensibility (including pity and fear), as important moral virtues, can reasonably be cultivated, refined and elevated by habitual exposure to tragedy. According to Aristotle, the imitation of an action in a tragedy, by producing the fear and pity we feel, ends in a ritual purification of our feelings from some polluting impiety, thus to temper and reduce them to a moderate measure, and finally to be helpful for the social life. van Alphen, E. (1989). The heterotopian space of the discussions on postmodernism. Poetics Today, 10, 819–839.Hart, David Bentley (2003). The Beauty of the Infinite: The Aesthetics of Christian Truth. Eerdmans Publishing. McHale, B. (2011). Break, period, interregnum. Twentieth-Century Literature, 57, Fall/Winter, 328–340. Actually this review essay also involves a comparative study between Hutcheon’s books and Jameson’s postmodern masterpiece Postmodernism, or the Cultural Logic of Late Capitalism. Considering the concentration of my work, I will not mention the part related to Jameson. Gregory, M. (2010). Redefining ethical criticism: the old vs. the new. Journal of Literary Theory, 4, 273–301.