Literature Lost: Social Agendas and the Corruption of the Humanities by John M. Ellis - Book of the Year

In Literature Lost, John Ellis subjects the fashionable notions that now dominate college curricula in the humanities to a careful historical and logical analysis. The result is a devastating critique and a comprehensive rebuttal of the claims made for the reigning orthodoxy. In the span of less than a generation, university humanities departments have experienced an almost unbelievable reversal of attitudes, now attacking and undermining what had previously been considered best and most worthy in the Western tradition. In a clear voice, with forceful logic, Ellis speaks out against the orthodoxy that has installed race, gender, and class perspectives at the center of college humanities curricula. .

Book of the Year
For those students who wish to study the Great Works of Literature, in most colleges they are probably clueless that the works they are studying now may be literature but not great in the sense of a previous generation. For those professors who wish to teach these same Great Works, they are only slightly less clueless as to why they no longer function as did their predecessors. In LITERATURE LOST, John Ellis has written one of the most important texts on literary criticism of the decade. One of the ironies of his book is that the very ones who most need to read it, both professors and students, probably will not.

Shortly after the Second World War, literary criticism began to mirror a much larger trend in western culture. Out went traditional values of religion, conservatism, flag-waving and the Great Works. In came secularism, class-gender-race victimology, flag-burning, and less-than-great works. John Ellis explains how such a massive reversal of thought and culture came about. He sees a confluence of events that began with the hippies of the Vietnam War era who within a decade began to infiltrate America's colleges, centers of media, and the judiciary and turned them into bastions of Marxism and secularism.

Ellis notes that this process has continued unimpeded since the 1960s. What has happened is that the spirit of open discussion of critical concepts has been replaced by the rote acceptance of dogma. Regardless of the topic that may arise in class, Ellis describes that this topic must be viewed only under the same prism of thought that once was the bulwark of Soviet thought, but not even Marx thought of applying what to him was a political orthodoxy to non-political ends. The result is that now students are becoming intellectually impoverished by accepting the premise that the best way to debate is to determine who can shout the loudest by calling each other names. This state is not likely to change anytime soon, and sadly enough Ellis concludes that the self-inflicted damage of misguided professors is not seen by them as damage at all.

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