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An intimate, accessible history of British intellectual development across the eighteenth and nineteenth centuries, through the story of one family This book recounts the story of three Cambridge-educated Englishmen and the women with whom they chose to share their commitment to reason in all parts of their lives. The reason this family embraced was an essentially human power with the potential to generate true insight into all aspects of the world. In exploring the ways reason permeated three generations of English experience, this book casts new light on key developments in English cultural and political history, from the religious conformism of the eighteenth century through the Napoleonic era into the Industrial Revolution and prosperity of the Victorian age. At the same time, it restores the rich world of the essentially meditative, rational sciences of theology, astronomy, mathematics, and logic to their proper place in the English intellectual landscape. Following the development of their views over the course of an eventful one hundred years of English history illuminates the fine structure of ways reason still operates in our world.
When Augustus De Morgan died in 1871, he was described as ‘one of the profoundest mathematicians in the United Kingdom’ and even as ‘the greatest of our mathematicians’. But he was far more than just a mathematician. Because much of his voluminous written output on various subjects was scattered throughout journals and encyclopaedias, the breadth of his interests and contributions has been underappreciated by historians. Now, renewed interest in De Morgan’s life and work has coincided with the digitization of his extensive library, revealing the extent to which he pioneered and influenced the development of not merely mathematics but also logic, astronomy, the history of mathematics, education, and bibliography. This edited collection celebrates De Morgan as a polymath. Drawing together multiple elements of his activity from a range of publications and archives, its contributors re-assess his academic work, his place in his intellectual environment, and his legacy. The result offers new insight into De Morgan himself as well as the wider circles in which he moved, including his family life.
An interesting rereading of familiar texts by Emily and Charlotte Bronte, Elizabeth Gaskell, and George Eliot recovering the historical and literary roots of the supernatural as it appears in each women's work. Dickerson (English, Rhodes College) makes interesting observations about women's changing roles in the 19th century when scientific advancements relegated women to the home as arbiters of the spiritual while men occupied themselves with "rational" invention. Through close readings, she demonstrates how the Brontes, Gaskell, and Eliot resisted this division and, simultaneously, created a spiritual genre of writing traditionally denigrated by critics. Annotation copyrighted by Book News, Inc., Portland, OR
Did you know that the father of psychoanalysis believed in ghosts, or that Frederick Engels attended seances? Ghosts: Deconstruction, Psychoanalysis, History is the first collection of theoretical essays to evaluate these facts and consider the importance of the metaphor of haunting as it has appeared in literature, culture, and philosophy. Haunting is considered as both a literal and figurative term that encapsulates social anxieties and concerns. The collection includes discussions of nineteenth-century spiritualism, gothic and postcolonial ghost stories, and popular film, with essays on important theoretical writers including Freud, Derrida, Adorno, and Walter Benjamin.
This historical guide collects a number of original essays by Hawthorne scholars that place the author in historical context. It includes a brief biography and illustrated chronology of the author's life and times.
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In her absorbing study of nineteenth-century mystical writings, Sarah Willburn formulates a new conception of individualism that offers a fresh look at Victorian subjectivity. Drawing upon extensive archival work in the British Library, Willburn analyzes séance accounts, novels about mediumship, and metaphysical treatises to make important connections between contemporary writings on mysticism and fictional works. Willburn presents the theories of compelling characters such as Newton Crosland and Lois Waisbrooker and provides exciting new readings of well-known texts by Charlotte Brontë, Eliot, Martineau, and Corelli. An understanding of the Victorian fascination with mysticism, Willburn argues, leads to a better appreciation of cultural constructions of the citizen in England and of the public sphere. She introduces two key concepts against the backdrop of popular mysticism: "possessed individualism," a model for Victorian individualism based on spiritual possession, and "extra spheres," which complicate the traditional binary opposition of public and private. Together, these formulations urge us to rethink our views of Victorian political economy and gender as they pertain to mystical and religious practices.
Who was Mary De Morgan and why should she be dragged out of the shadows cast by her illustrious parents, her male siblings and the members of the Arts and Crafts circle in which she moved? Why should the academic spotlight be shone onto her life and works? De Morgan (1850–1907) was undoubtedly a woman of her time: she was unmarried and therefore one of the million or so “odd” women who had to earn their own living, which she did mainly by writing. She was one of the many who took part in the great effort to “improve” the lives of the poor in the East End of London; she was caught up in the spiritualist phenomena, not only because her mother was an ardent supporter and practitioner, but also because De Morgan herself was considered to be a “seer”; she, like many Victorians, suffered from the curse of tuberculosis but despite going to live in Egypt for health reasons, she then became the directress of a girls’ reformatory until her death. Through the analysis of her fairy tales, her sole novel, her non-fictional articles and her unpublished short stories, De Morgan is revealed to be an early feminist and “New Woman,” an advocate of William Morris’s philosophies and a social reformer, but also a rather disappointed and disillusioned woman. Letters to and from her family and friends paint a colourful picture of family life during the second half of the nineteenth century, and extracts from well-known people’s biographies, reminiscences and diaries flesh out De Morgan’s character and help explain why George Bernard Shaw considered her to be a “devil incarnate.”