James Baldwin: Collected Essays: Notes of a Native Son / Nobody Knows My Name / The Fire Next Time / No Name in the Street / The Devil Finds Work / other essays: (Library of America #98)

Overview

Novelist, essayist, and public intellectual, James Baldwin was one of the most brilliant and provocative literary figures of the postwar era, and one of the greatest African-American writers of this century. A self-described "transatlantic commuter" who spent much of his life in France, Baldwin joined cosmopolitan sophistication with a fierce engagement in social issues. Edited by Nobel laureate Toni Morrison, the Library of America's Collected Essays—the most comprehensive gathering of Baldwin's nonfiction ever ...

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Overview

Novelist, essayist, and public intellectual, James Baldwin was one of the most brilliant and provocative literary figures of the postwar era, and one of the greatest African-American writers of this century. A self-described "transatlantic commuter" who spent much of his life in France, Baldwin joined cosmopolitan sophistication with a fierce engagement in social issues. Edited by Nobel laureate Toni Morrison, the Library of America's Collected Essays—the most comprehensive gathering of Baldwin's nonfiction ever published—confirms him as a uniquely prophetic voice in American letters.

With burning passion and jabbing, epigrammatic wit, Baldwin fearlessly articulated issues of race and democracy and American identity in such famous essays as "The Harlem Ghetto," "Everybody's Protest Novel," "Many Thousands Gone," and "Stranger in the Village." Here are the complete texts of his early landmark collections, Notes of a Native Son (1955) and Nobody Knows My Name (1961), which established him as an essential intellectual voice of his time, fusing in unique fashion the personal, the literary, and the political. "One writes," he stated, "out of one thing only—one's own experience. Everything depends on how relentlessly one forces from this experience the last drop, sweet or bitter, it can possibly give." With singular eloquence and unblinking sharpness of observation he lived up to his credo: "I want to be an honest man and a good writer."

The classic The Fire Next Time (1963), perhaps the most influential of his writings, is his most penetrating analysis of America's racial divide and an impassioned call to "end the racial nightmare...and change the history of the world." The later volumes No Name in the Street (1972) and The Devil Finds Work (1976) chart his continuing response to the social and political turbulence of his era and include his remarkable works of film criticism. A further 36 essays—nine of them previously uncollected—include some of Baldwin's earliest published writings, as well as revealing later insights into the language of Shakespeare, the poetry of Langston Hughes, and the music of Earl Hines.

This volume of essays by James Baldwin presents the texts of Notes of a Native Son (1955), Nobody Knows My Name: More Notes of a Native Son (1961), The Fire Next Time (1963), No Name in the Street (1972), and The Devil Finds Work (1976), followed by a selection of 36 essays published between 1948 and 1985.

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Editorial Reviews

From Barnes & Noble
Dues for Mr. Baldwin

James Baldwin, though one of the giants of 20th-century American letters, has often been marginalized, relegated to the ghetto of writers who write about race. This perception of Baldwin solely as a "black writer" -- and thus one whose interest lies primarily in the sociological or the documentary -- undercuts the real importance he has had in the development of postwar American literature. This month The Library of America celebrates Baldwin's place at the heart of American culture with two new volumes of Baldwin's most influential work.

The first of these two volumes, both edited by Toni Morrison, collects Baldwin's early fiction, including the novels Go Tell It on the Mountain, Giovanni's Room, and Another Country, and the short story collection Going to Meet the Man. The second brings together nearly all of his published essays, including those published in such earlier volumes as Notes of a Native Son and The Fire Next Time, as well as many collected here for the first time.

James Baldwin was born in Harlem in 1924, the stepson of a Baptist preacher. He experienced his own conversion at age 14 and spent the next three years as a Pentecostal minister. By the time he was 17, however, he'd been introduced to the Greenwich Village art and music scenes. Baldwin left the church at the end of his senior year in high school, and began his life as an artist.

Baldwin is most remembered for his writings on race, which began (as he says in his autobiographical introduction to Notes of a Native Son) with a number of reviews of books on "the Negro problem, concerning which the color of my skin made me automatically an expert." Throughout his career, however, Baldwin concerned himself less with "the black experience" per se than with the entire milieu of beliefs and prejudices that foster the painful relations experienced between the races.

But even from his first novel, Baldwin complicated this view of race relations in America with the equally thorny problems of sexual relations. Baldwin, by the age of 18, thought of himself as homosexual; the first, inarticulate leanings of a young boy toward members of his own sex can be seen in Go Tell It on the Mountain, published in 1953. Inspired by Baldwin's own experience, this novel portrays a young boy growing up in Harlem who buries his conflict with his parents -- and the inner conflict surrounding his feelings about a young preacher at his church -- by experiencing his conversion, finding himself "saved" from his sins, both actual and potential.

Giovanni's Room, published in 1956, takes up these latent issues of sexuality and masculinity and makes them the central area of exploration. David, the novel's narrator, attempts throughout the novel to account for a sexuality he perceives as aberrant, while telling the story of the young man, Giovanni, whose life has been destroyed by David's inability to deal honestly with him.

It is interesting to note, however, that in this first real exploration of the issues of sexuality, Baldwin used white characters -- as though he were equipped, at this early point in his career, to confront issues of either racial or sexual prejudice, but not both. By the time of Another Country, however, Baldwin has brought these two fields of inquiry together. This third novel, published in 1962, is perhaps his most complex evocation of an entire social milieu, fraught with conflicts over the battle lines of race and sex. In it, Rufus Scott, a promising young black jazz musician, is driven to suicide after a disastrous affair with a young white woman brings all of his uncontrollable anger about the division between black and white into his daily life. The fallout from his death, as it affects each person whose life he touched, creates a hostile, unstable world in which all such conflicts are dragged agonizingly to the surface.

In addition to being a novelist, Baldwin was a prolific essayist and playwright. He spent much of his life "commuting" between Paris and New York, as well as shuttling between genres. His essays demonstrate his deep involvement in both the literary and the political worlds, confronting the same set of interwoven conflicts as his novels, but in the turbulent social setting of postwar America. Published in 1963, The Fire Next Time is perhaps Baldwin's most influential work, a penetrating analysis of the racial divide in the United States that serves as both a message of hope and a warning:

"If we -- and now I mean the relatively conscious whites and the relatively conscious blacks, who must, like lovers, insist on, or create the consciousness of others -- do not falter in our duty now, we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world. If we do not now dare everything, the fulfillment of that prophecy, re-created from the Bible in song by a slave, is upon us: God gave Noah the rainbow sign, No more water, the fire next time!"

Baldwin died in 1987 of esophageal cancer, but while he was among us, he spoke loud and long about the many battle lines that divide our country. These new Library of America editions are the ideal format for that voice, which deserves to be preserved, treasured -- and most of all, read.

—Kathleen Fitzpatrick

Publishers Weekly - Publisher's Weekly
Baldwin's impassioned essays have been at least as influential as his novels in exposing the racial polarization of American society. This massive compilation reproduces in their entirety his early essay collectionsNotes of a Native Son (1955), Nobody Knows My Name (1961), The Fire Next Time (1963)as well as his later, less successful book-length essaysthe pessimistic, doom-laden No Name in the Street (1972) and The Devil Finds Work (1976), a semi-autobiographical gloss on American movies. The book charts his trajectory from eloquent voice of the civil rights movement to disillusioned expatriate increasingly prone to grandiloquence and angry rhetoric. Also included is a miscellany of 36 articles, polemics and reviews, 26 of which were previously collected in The Price of the Ticket (1985), published just two years before Baldwin's death from cancer in France at age 63. Novelist Morrison's editing of this omnibus, which includes a chronology and notes, should help rekindle interest in Baldwin, whose recurrent themesthe African American search for identity, the hypocrisy of white America, the urgent necessity for lovemake his work timely and challenging. BOMC and Reader's Subscription selections. (Feb.)
Library Journal
Early Novels and Stories features the complete text of Baldwin's novels Go Tell It On the Mountain, Giovanni's Room, Another Country, and his short story collection Going To Meet the Man. Most of Baldwin's writing is autobiographical and deals with his coming of age as a black man in America and later as an expatriate in France, as well as coming to terms with his homosexuality. Written between 1953 and 1965, these stories broke down walls. Collected Essays offers an impressive array of Baldwin's nonfiction and includes nine essays never before collected. Presented here are the complete texts of the collections Notes of a Native Son, Nobody Knows My Name, The Fire Next Time, No Name in the Street, and The Devil Finds Work. Topics range from racism to literature to social issues. Along with corrected texts, these feature scholarly notes, a chronicle of the author's life, and more. Both volumes are essential for all collections.
Michael Anderson
Appropriately, it is the work from his early years -- his first article appeared two days after Jackie Robinson's debut with the Brooklyn Dodgers in 1947, and his reputation peaked with the publication of "The Fire Next Time" in the year of the March on Washington and the deaths of four black girls in the bombing of a Birmingham, Ala., church -- that is most heavily represented in Toni Morrison's astute selection for the library of America. These two volumes, one of essays, one of fiction, contain the work that must determine if Baldwin's writing, judged as literary accomplishment, can sustain the burden of grateful memory....Sensibility, not intellectual rigor, dominates the essays. Like his artistic idol, Henry James, Baldwin had a mind so fine no idea could violate it. -- Michael Anderson, New York Times Book Review
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Product Details

  • ISBN-13: 9781883011529
  • Publisher: Library of America
  • Publication date: 2/28/1998
  • Series: Library of America Series
  • Edition description: New Edition
  • Edition number: 1
  • Pages: 869
  • Sales rank: 221,460
  • Product dimensions: 5.20 (w) x 8.14 (h) x 1.18 (d)

Meet the Author

James Baldwin

Toni Morrison, volume editor, is the author of a number of award-winning novels, including Love, Jazz, Beloved, Song of Solomon, Sula, and The Bluest Eye. She was awarded the Nobel Prize for Literature in 1993.

Biography

James Baldwin was born on August 2, 1924, and educated in New York. His first novel, Go Tell It on the Mountain, appeared in 1953 to excellent reviews and immediately was recognized as establishing a profound and permanent new voice in American letters. "Mountain is the book I had to write if I was ever going to write anything else," he remarked. Baldwin's play The Amen Corner was first performed at Howard University in 1955 (it was staged commercially in the 1960s), and his acclaimed collection of essays Notes of a Native Son, was published the same year. A second collection of essays, Nobody Knows My Name, was published in 1961 between his novels Giovanni's Room (1956) and Another Country (1961).

The appearance of The Fire Next Time in 1963, just as the civil rights movement was exploding across the American South, galvanized the nation and continues to reverberate as perhaps the most prophetic and defining statement ever written of the continuing costs of Americans' refusal to face their own history. It became a national bestseller, and Baldwin was featured on the cover of Time magazine. Critic Irving Howe said that The Fire Next Time achieved "heights of passionate exhortation unmatched in modern American writing." In 1964 Blues for Mister Charlie, his play based on the murder of a young black man in Mississippi, was produced by the Actors Studio in New York. That same year, Baldwin was made a member of the National Institute of Arts and Letters and collaborated with the photographer Richard Avedon on Nothing Personal, a series of portraits of America intended as a eulogy for the slain Medger Evers. A collection of short stories, Going to Meet the Man, was published in 1965, and in 1968, Tell Me How Long the Train's Been Gone, his last novel of the 1960s appeared.

In the 1970s he wrote two more collections of essays and cultural criticism: No Name in the Street (1972) and The Devil Finds Work (1976). He produced two novels: the bestselling If Beale Street Could Talk (1974) and Just Above My Head (1979) and also a children's book Little Man, Little Man: A Story of Childhood (1976). He collaborated with Margaret Mead on A Rap on Race (1971) and with the poet-activist Nikki Giovanni on A Dialogue (1973). He also adapted Alex Haley's The Autobiography of Malcolm X into One Day When I Was Lost.

In the remaining years of his life, Baldwin produced a volume of poetry, Jimmy's Blues (1983), and a final collection of essays, The Price of the Ticket. Baldwin's last work, The Evidence of Things Not Seen (1985), was prompted by a series of child murders in Atlanta. Baldwin was made a Commander of the French Legion of Honor in June 1986. Among the other awards he received are a Eugene F. Saxon Memorial Trust Award, a Rosenwald fellowship, a Guggenheim fellowship, a Partisan Review fellowship, and a Ford Foundation grant.

James Baldwin died at his home in Saint-Paul-de-Vence in France on December 1, 1987.

Author biography courtesy of Random House, Inc.

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    1. Also Known As:
      James Arthur Baldwin (full name)
      James Baldwin
    1. Date of Birth:
      August 2, 1924
    2. Place of Birth:
      New York, New York
    1. Date of Death:
      December 1, 1987
    2. Place of Death:
      St. Paul de Vence, France

Read an Excerpt

CHAPTER ONE

Autobiographical Notes

I was born in Harlem thirty-one years ago. I began plotting novels at about the time I learned to read. The story of my childhood is the usual bleak fantasy, and we can dismiss it with the restrained observation that I certainly would not consider living it again. In those days my mother was given to the exasperating and mysterious habit of having babies. As they were born, I took them over with one hand and held a book with the other. The children probably suffered, though they have since been kind enough to deny it, and in this way I read Uncle Tom's Cabin and A Tale of Two Cities over and over and over again; in this way, in fact, I read just about everything I could get my hands on—except the Bible, probably because it was the only book I was encouraged to read. I must also confess that I wrote—a great deal—and my first professional triumph, in any case, the first effort of mine to be seen in print, occurred at the age of twelve or thereabouts, when a short story I had written about the Spanish revolution won some sort of prize in an extremely short-lived church newspaper. I remember the story was censored by the lady editor, though I don't remember why, and I was outraged.

Also wrote plays, and songs, for one of which I received a letter of congratulations from Mayor La Guardia, and poetry, about which the less said, the better. My mother was delighted by all these goings-on, but my father wasn't; he wanted me to be a preacher. When I was fourteen I became a preacher, and when I was seventeen I stopped. Very shortly thereafter I left home. For God knows how longI struggled with the world of commerce and industry—I guess they would say they struggled with me—and when I was about twenty-one I had enough done of a novel to get a Saxton Fellowship. When I was twenty-two the fellowship was over, the novel turned out to be unsalable, and I started waiting on tables in a Village restaurant and writing book reviews—mostly, as it turned out, about the Negro problem, concerning which the color of my skin made me automatically an expert. Did another book, in company with photographer Theodore Pelatowski, about the store-front churches in Harlem. This book met exactly the same fate as my first—fellowship, but no sale. (It was a Rosenwald Fellowship.) By the time I was twenty-four I had decided to stop reviewing books about the Negro problem—which, by this time, was only slightly less horrible in print than it was in life—and I packed my bags and went to France, where I finished, God knows how, Go Tell It on the Mountain.

Any writer, I suppose, feels that the world into which he was born is nothing less than a conspiracy against the cultivation of his talent—which attitude certainly has a great deal to support it. On the other hand, it is only because the world looks on his talent with such a frightening indifference that the artist is compelled to make his talent important. So that any writer, looking back over even so short a span of time as I am here forced to assess, finds that the things which hurt him and the things which helped him cannot be divorced from each other; he could be helped in a certain way only because he was hurt in a certain way; and his help is simply to be enabled to move from one conundrum to the next—one is tempted to say that he moves from one disaster to the next. When one begins looking for influences one finds them by the score. I haven't thought much about my own, not enough anyway; I hazard that the King James Bible, the rhetoric of the store-front church, something ironic and violent and perpetually understated in Negro speech—and something of Dickens' love for bravura—have something to do with me today; but I wouldn't stake my life on it. Likewise, innumerable people have helped me in many ways; but finally, I suppose, the most difficult (and most rewarding) thing in my life has been the fact that I was born a Negro and was forced, therefore, to effect some kind of truce with this reality. (Truce, by the way, is the best one can hope for.)

One of the difficulties about being a Negro writer (and this is not special pleading, since I don't mean to suggest that he has it worse than anybody else) is that the Negro problem is written about so widely. The bookshelves groan under the weight of information, and everyone therefore considers himself informed. And this information, furthermore, operates usually (generally, popularly) to reinforce traditional attitudes. Of traditional attitudes there are only two—For or Against—and I, personally, find it difficult to say which attitude has caused me the most pain. I am speaking as a writer; from a social point of view I am perfectly aware that the change from ill-will to good-will, however motivated, however imperfect, however expressed, is better than no change at all.

But it is part of the business of the writer—as I see it—to examine attitudes, to go beneath the surface, to tap the source. From this point of view the Negro problem is nearly inaccessible. It is not only written about so widely; it is written about so badly. It is quite possible to say that the price a Negro pays for becoming articulate is to find himself, at length, with nothing to be articulate about. ("You taught me language," says Caliban to Prospero, "and my profit on't is I know how to curse.") Consider: the tremendous social activity that this problem generates imposes on whites and Negroes alike the necessity of looking forward, of working to bring about a better day. This is fine, it keeps the waters troubled; it is all, indeed, that has made possible the Negro's progress. Nevertheless, social affairs are not generally speaking the writer's prime concern, whether they ought to be or not; it is absolutely necessary that he establish between himself and these affairs a distance which will allow, at least, for clarity, so that before he can look forward in any meaningful sense, he must first be allowed to take a long look back. In the context of the Negro problem neither whites nor blacks, for excellent reasons of their own, have the faintest desire to look back; but I think that the past is all that makes the present coherent, and further, that the past will remain horrible for exactly as long as we refuse to assess it honestly.

I know, in any case, that the most crucial time in my own development came when I was forced to recognize that I was a kind of bastard of the West; when I followed the line of my past I did not find myself in Europe but in Africa. And this meant that in some subtle way, in a really profound way, I brought to Shakespeare, Bach, Rembrandt, to the stones of Paris, to the cathedral at Chartres, and to the Empire State Building, a special attitude. These were not really my creations, they did not contain my history; I might search in them in vain forever for any reflection of myself. I was an interloper; this was not my heritage. At the same time I had no other heritage which I could possibly hope to use—I had certainly been unfitted for the jungle or the tribe. I would have to appropriate these white centuries, I would have to make them mine—I would have to accept my special attitude, my special place in this scheme—otherwise I would have no place in any scheme. What was the most difficult was the fact that I was forced to admit something I had always hidden from myself, which the American Negro has had to hide from himself as the price of his public progress; that I hated and feared white people. This did not mean that I loved black people; on the contrary, I despised them, possibly because they failed to produce Rembrandt. In effect, I hated and feared the world. And this meant, not only that I thus gave the world an altogether murderous power over me, but also that in such a self-destroying limbo I could never hope to write.

One writes out of one thing only—one's own experience. Everything depends on how relentlessly one forces from this experience the last drop, sweet or bitter, it can possibly give. This is the only real concern of the artist, to recreate out of the disorder of life that order which is art. The difficulty then, for me, of being a Negro writer was the fact that I was, in effect, prohibited from examining my own experience too closely by the tremendous demands and the very real dangers of my social situation.

I don't think the dilemma outlined above is uncommon. I do think, since writers work in the disastrously explicit medium of language, that it goes a little way towards explaining why, out of the enormous resources of Negro speech and life, and despite the example of Negro music, prose written by Negroes has been generally speaking so pallid and so harsh. I have not written about being a Negro at such length because I expect that to be my only subject, but only because it was the gate I had to unlock before I could hope to write about anything else. I don't think that the Negro problem in America can be even discussed coherently without bearing in mind its context; its context being the history, traditions, customs, the moral assumptions and preoccupations of the country; in short, the general social fabric. Appearances to the contrary, no one in America escapes its effects and everyone in America bears some responsibility for it. I believe this the more firmly because it is the overwhelming tendency to speak of this problem as though it were a thing apart. But in the work of Faulkner, in the general attitude and certain specific passages in Robert Penn Warren, and, most significantly, in the advent of Ralph Ellison, one sees the beginnings—at least—of a more genuinely penetrating search. Mr. Ellison, by the way, is the first Negro novelist I have ever read to utilize in language, and brilliantly, some of the ambiguity and irony of Negro life.

About my interests: I don't know if I have any, unless the morbid desire to own a sixteen-millimeter camera and make experimental movies can be so classified. Otherwise, I love to eat and drink—-it's my melancholy conviction that I've scarcely ever had enough to eat (this is because it's impossible to eat enough if you're worried about the next meal)—and I love to argue with people who do not disagree with me too profoundly, and I love to laugh. I do not like bohemia, or bohemians, I do not like people whose principal aim is pleasure, and I do not like people who are earnest about anything. I don't like people who like me because I'm a Negro; neither do I like people who find in the same accident grounds for contempt. I love America more than any other country in the world, and, exactly for this reason, I insist on the right to criticize her perpetually. I think all theories are suspect, that the finest principles may have to be modified, or may even be pulverized by the demands of life, and that one must find, therefore, one's own moral center and move through the world hoping that this center will guide one aright. I consider that I have many responsibilities, but none greater than this: to last, as Hemingway says, and get my work done.

I want to be an honest man and a good writer.

FATHER, SOLDIER, SON
Memoir of a Platoon Leader in Vietnam


By NATHANIEL TRIPP

STEERFORTH PRESS

Copyright © 1996 Nathaniel Tripp. All rights reserved.
TAILER

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Table of Contents

Notes of a Native Son
Autobiographical Notes 5
Everybody's Protest Novel 11
Many Thousands Gone 19
Carmen Jones: The Dark Is Light Enough 35
The Harlem Ghetto 42
Journey to Atlanta 54
Notes of a Native Son 63
Encounter on the Seine: Black Meets Brown 85
A Question of Identity 91
Equal in Paris 101
Stranger in the Village 117
Nobody Knows My Name
The Discovery of What It Means To Be an American 137
Princes and Powers 143
Fifth Avenue, Uptown: A Letter from Harlem 170
East River, Downtown: Postscript to a Letter from Harlem 180
A Fly in Buttermilk 187
Nobody Knows My Name: A Letter from the South 197
Faulkner and Desegregation 209
In Search of a Majority 215
Notes for a Hypothetical Novel 222
The Male Prison 231
The Northern Protestant 236
Alas, Poor Richard 247
The Black Boy Looks at the White Boy 269
The Fire Next Time
My Dungeon Shook: Letter to My Nephew 291
Down at the Cross 296
No Name in the Street 349
The Devil Finds Work 477
Other Essays
Smaller Than Life 577
History as Nightmare 579
The Image of the Negro 582
Lockridge: 'The American Myth' 588
Preservation of Innocence 594
The Negro at Home and Abroad 601
The Crusade of Indignation 606
Sermons and Blues 614
On Catfish Row 616
They Can't Turn Back 622
The Dangerous Road Before Martin Luther King 638
The New Lost Generation 659
The Creative Process 669
Color 673
A Talk to Teachers 678
"This Nettle, Danger ..." 687
Nothing Personal 692
Words of a Native Son 707
The American Dream and the American Negro 714
On the Painter Beauford Delaney 720
The White Man's Guilt 722
A Report from Occupied Territory 728
Negroes Are Anti-Semitic Because They're Anti-White 739
White Racism or World Community? 749
Sweet Lorraine 757
How One Black Man Came To Be an American 762
An Open Letter to Mr. Carter 766
Last of the Great Masters 770
Every Good-bye Ain't Gone 773
If Black English Isn't a Language, Then Tell Me, What Is? 780
Open Letter to the Born Again 784
Dark Days 788
Notes on the House of Bondage 799
Introduction to Notes of a Native Son, 1984 808
Freaks and the American Ideal of Manhood 814
The Price of the Ticket 830
Chronology 845
Note on the Texts 856
Notes 860
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  • Anonymous

    Posted June 17, 2006

    James Baldwin's legacy

    Baldwin's Collected Essays (Vol. 2, non-fiction), is a comprehensive collection of Baldwin's forte, the non-fiction essay, put together thoughtfully by Toni Morrison and published with the authenticity and academic integrity of the Library of America. This collection is a constant source of inspiration on the literal pain of life from which the genius of writing emerges. Baldwin's works in these essays give the reader the intimate feeling of sitting across a room speaking directly with Baldwin, the sage. Further, this collection gives the fellow writer a testament with which to reaffirm his own humanity in order that he too may render to the world that re-evaluation which Baldwin so succinctly says the writer must do. In short, Baldwin's essays validate the duty of the writer to the very instant he realizes that task is his--lonely, but noble. The evidence of his journey from struggle to wisdom is his legacy in his words that document a writer's responsibility to the world--a responsibility he fulfilled. The book is in 2 words: classic legacy.

    1 out of 1 people found this review helpful.

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    Posted March 13, 2010

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