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Until the close of the Second Vatican Council in 1965, the stance of the Roman Catholic Church toward the social, cultural, economic, and political developments of the twentieth century was largely antagonistic. Naturally opposed to secularization, skeptical of capitalist markets indifferent to questions of justice, confused and appalled by new forms of high and low culture, and resistant to the social and economic freedom of women—in all of these ways the Catholic Church set itself up as a thoroughly anti-modern institution. Yet, in and through the period from World War I to Vatican II, the Church did engage with, react to, and even accommodate various aspects of modernity. In All Good Books Are Catholic Books, Una M. Cadegan shows how the Church’s official position on literary culture developed over this crucial period.The Catholic Church in the United States maintained an Index of Prohibited Books and the National Legion of Decency (founded in 1933) lobbied Hollywood to edit or ban movies, pulp magazines, and comic books that were morally suspect. These regulations posed an obstacle for the self-understanding of Catholic American readers, writers, and scholars. But as Cadegan finds, Catholics developed a rationale by which they could both respect the laws of the Church as it sought to protect the integrity of doctrine and also engage the culture of artistic and commercial freedom in which they operated as Americans. Catholic literary figures including Flannery O’Connor and Thomas Merton are important to Cadegan’s argument, particularly as their careers and the reception of their work demonstrate shifts in the relationship between Catholicism and literary culture. Cadegan trains her attention on American critics, editors, and university professors and administrators who mediated the relationship among the Church, parishioners, and the culture at large.
Only weeks after the D-Day invasion of June 6, 1944, a surprising cargo—crates of books—joined the flood of troop reinforcements, weapons and ammunition, food, and medicine onto Normandy beaches. The books were destined for French bookshops, to be followed by millions more American books (in translation but also in English) ultimately distributed throughout Europe and the rest of the world. The British were doing similar work, which was uneasily coordinated with that of the Americans within the Psychological Warfare Division of General Eisenhower's Supreme Headquarters, Allied Expeditionary Force, under General Eisenhower's command. Books As Weapons tells the little-known story of the vital partnership between American book publishers and the U.S. government to put carefully selected recent books highlighting American history and values into the hands of civilians liberated from Axis forces. The government desired to use books to help "disintoxicate" the minds of these people from the Nazi and Japanese propaganda and censorship machines and to win their friendship. This objective dovetailed perfectly with U.S. publishers' ambitions to find new profits in international markets, which had been dominated by Britain, France, and Germany before their book trades were devastated by the war. Key figures on both the trade and government sides of the program considered books "the most enduring propaganda of all" and thus effective "weapons in the war of ideas," both during the war and afterward, when the Soviet Union flexed its military might and demonstrated its propaganda savvy. Seldom have books been charged with greater responsibility or imbued with more significance. John B. Hench leavens this fully international account of the programs with fascinating vignettes set in the war rooms of Washington and London, publishers' offices throughout the world, and the jeeps in which information officers drove over bomb-rutted roads to bring the books to people who were hungering for them. Books as Weapons provides context for continuing debates about the relationship between government and private enterprise and the image of the United States abroad.
In this study of the reciprocities binding religion, politics, law, and literature, Debora Shuger offers a profoundly new history of early modern English censorship, one that bears centrally on issues still current: the rhetoric of ideological extremism, the use of defamation to ruin political opponents, the grounding of law in theological ethics, and the terrible fragility of public spheres. Starting from the question of why no one prior to the mid-1640s argued for free speech or a free press per se, Censorship and Cultural Sensibility surveys the texts against which Tudor-Stuart censorship aimed its biggest guns, which turned out not to be principled dissent but libels, conspiracy fantasies, and hate speech. The book explores the laws that attempted to suppress such material, the cultural values that underwrote this regulation, and, finally, the very different framework of assumptions whose gradual adoption rendered censorship illegitimate. Virtually all substantive law on language concerned defamation, regulating what one could say about other people. Hence Tudor-Stuart laws extended protection only to the person hurt by another's words, never to their speaker. In treating transgressive language as akin to battery, English law differed fundamentally from papal censorship, which construed its target as heresy. There were thus two models of censorship operative in the early modern period, both premised on religious norms, but one concerned primarily with false accusation and libel, the other with false belief and immorality. Shuger investigates the first of these models—the dominant English one—tracing its complex origins in the Roman law of iniuria through medieval theological ethics and Continental jurisprudence to its continuities and discontinuities with current U.S. law. In so doing, she enables her reader to grasp how in certain contexts censorship could be understood as safeguarding both charitable community and personal dignitary rights.
"Splendid…[Darnton gives] us vivid, hard-won detail, illuminating narrative, and subtle, original insight." —Timothy Garton Ash, New York Review of Books With his uncanny ability to spark life in the past, Robert Darnton re-creates three historical worlds in which censorship shaped literary expression in distinctive ways. In eighteenth-century France, censors, authors, and booksellers collaborated in making literature by navigating the intricate culture of royal privilege. Even as the king's censors outlawed works by Voltaire, Rousseau, and other celebrated Enlightenment writers, the head censor himself incubated Diderot’s great Encyclopedie by hiding the banned project’s papers in his Paris townhouse. Relationships at court trumped principle in the Old Regime. Shaken by the Sepoy uprising in 1857, the British Raj undertook a vast surveillance of every aspect of Indian life, including its literary output. Years later the outrage stirred by the British partition of Bengal led the Raj to put this knowledge to use. Seeking to suppress Indian publications that it deemed seditious, the British held hearings in which literary criticism led to prison sentences. Their efforts to meld imperial power and liberal principle fed a growing Indian opposition. In Communist East Germany, censorship was a component of the party program to engineer society. Behind the unmarked office doors of Ninety Clara-Zetkin Street in East Berlin, censors developed annual plans for literature in negotiation with high party officials and prominent writers. A system so pervasive that it lodged inside the authors’ heads as self-censorship, it left visible scars in the nation’s literature. By rooting censorship in the particulars of history, Darnton's revealing study enables us to think more clearly about efforts to control expression past and present.
A fireman in charge of burning books meets a revolutionary school teacher who dares to read. Depicts a future world in which all printed reading material is burned.
First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.