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Published in 1998, J. M. Robertson: Rationalist and Literary Critic is a study of the life of one of the most erudite and prolific critics of the late nineteenth and early twentieth centuries. The Scotsman John MacKinnon Robertson (1856-1933), rationalist and enemy of religion to the core, published over one hundred books and thousands of articles in fields as diverse as sociology, economics, history, anthropology, biblical criticism and literary criticism. This once widely known (and feared!) author was all too quickly forgotten after his death and his work is now seldom read. The aim of this book is to demonstrate that Robertson’s writings and in particular his acute and powerful literary criticism – much respected by T. S. Eliot – have not lost their relevance for late twentieth century readers. Moreover, through the examinations of Robertson’s work in its contextual framework, this study provides a wide-ranging perspective on the late-Victorian literary scene, which perhaps present-day literary historians have not given the detailed attention it deserves.
Research into the ways in which the past is constructed and consumed in the present is now reaching a mature stage. This maturity derives from the general acceptance that heritage as a social and cultural construct is closely connected to the making and maintaining of identity at all spatial scales. This unique book contributes to the developing discourse by focusing on 'heritage from below' in a field where the literature on the relationship between heritage and identity has, rightly, been focused on national identity. Never before have the contemporary manifestations and the theoretical structuring framework of the idea of heritage from below been discussed in the depth offered by this book. The authors first establish the concept and then engage with the actual practice and practitioners of heritage from below in the UK, Europe, Australia and North America.
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This collection of literature attempts to compile many of the classic works that have stood the test of time and offer them at a reduced, affordable price, in an attractive volume so that everyone can enjoy them.
This book investigates the selection process of heritagisation to understand what specific pasts are being selected or rejected for representation, who is selecting them, how and to whom they are being represented and why they are being presented, or dismissed, in the ways that they are. Some aspects of our pasts are venerated and memorialised for a variety of reasons, while others are forgotten or even hidden. This volume, thus, provides examples from across a spectrum. Some phenomena are well-suited to heritagisation, such as animals memorialised for their bravery, long past agricultural techniques and implements, and impressive landscapes. However, this book also deals with products (e.g. tobacco), historical periods (e.g. the Third Reich) and scientific techniques (e.g. genetic modification) with negative connotations that extend beyond their heritage attributes. This volume considers how the actors in the heritage industry admit, valorise, prioritise and rationalise historic resources as heritage products. These findings provide practical examples of how heritage institutions privilege, frame and/or exclude a wide range of heritage items. They also contrast the invocations of sectional (local, national or class based) and more cosmopolitan heritages and consider the extent to which innovation and change are or can be acknowledged within the heritage discourse.
Is modern racism a product of secularisation and the decline of Christian universalism? The debate has raged for decades, but up to now, the actual racial views of historical atheists and freethinkers have never been subjected to a systematic analysis. Race in a Godless World sets out to correct the oversight. It centres on Britain and the United States in the second half of the nineteenth century, a time when popular atheist movements were emerging and scepticism about the truth of Christianity was becoming widespread. Covering racial and evolutionary science, imperialism, slavery and racial prejudice in theory and practice, it provides a much-needed account of the complex and sometimes contradictory ideas espoused by the transatlantic community of atheists and freethinkers. It also reflects on the social dimension of irreligiousness, exploring how working-class atheists’ experiences of exclusion could make them sympathetic to other marginalised groups.