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John Humphrey Noyes, founder of utopian communities in Putney, Vermont, and Oneida, New York, remain one of the most enigmatic reformers of the nineteenth century. The last biography, written over forty years ago, portrayed Noyes as a "Yankee Saint," a man of progressive ideas and religious vision. Yet he has also been called a "Vermont Casanova" whose elaborate theology of Perfection is simply justified the license he took with the women in his communities. Robert David Thomas makes a convincing case that Noyes, though riven by conflict and full of contradictions, had his finger on the social and cultural problems that were bothering a great many Americans of his time. Studied out of context, Noyes must remain a mystery-radical yet conservative, shy yet arrogant, retiring, and passive yet forceful, even oppressive, in his leadership. But against the background of nineteenth-century American activism and religious enthusiasm, John Humphrey Noyes emerges as a man who overcame a tortured personal life and marshaled his inner resources to grapple with a confusing and rapidly changing social world. Using modern theories of the ego, Thomas provides a psychologically consistent portrait of Noyes and therein a new perspective on the roots of nineteenth-century Perfectionism, utopian, reform, sexual ideology, and family theory. More than a conventional psycho-biography, this study assumes a sociological theme in its explanations of the social tensions of the era and the sources of "disorder" now so frequently mentioned in studies of the previous century.
Reprint of the original, first published in 1872.
In January 1862, Charles Godwin courted Harriet Russell, ultimately unsuccessfully, with the following lines: "Like cadences of inexpressibly sweet music, your kind words came to me: causing every nerve to vibrate as though electrified by some far off strain of heavenly harmony." Almost ten years later, Albert Janin, upon receiving a letter from his beloved Violet Blair, responded with, "I kissed your letter over and over again, regardless of the small-pox epidemic at New York, and gave myself up to a carnival of bliss before breaking the envelope." And in October 1883, Dorothea Lummis wrote candidly to her husband Charles, "I like you to want me, dear, and if I were only with you, I would embrace more than the back of your neck, be sure." In Karen Lystra's richly provocative book, Searching the Heart, we hear the voices of Charles, Albert, Dorothea, and nearly one hundred other nineteenth-century Americans emerge from their surprisingly open, intimate, and emotional love letters. While historians of nineteenth-century America have explored a host of private topics, including courtship, marriage, birth control, sexuality, and sex roles, they have consistently neglected the study of romantic love. Lystra fills this gap by describing in vivid detail what it meant to fall in love in Victorian America. Based on a vast array of love letters, the book reveals the existence of a real openness--even playfulness--between male and female lovers which challenges and expands more traditional views of middle-class private life in Victorian America. Lystra refutes the common belief that Victorian men and women held passionlessness as an ideal in their romantic relationships. Enabling us to enter the hidden world of Victorian lovers, the letters they left behind offer genuine proof of the intensity of their most private interactions, feelings, behaviors, and judgments. Lystra discusses how Victorians anthropomorphized love letters, treating them as actual visits from their lovers, insisting on reading them in seclusion, sometimes kissing them (as Albert does with Violet's), and even taking them to bed. She also explores how courtship rituals--which included the setting and passing of tests of love--succeeded in building unique, emotional bonds between lovers, and how middle-class views of romantic love, which encouraged sharing knowledge and intimacy, gave women more power in the home. Through the medium of love letters, Searching the Heart allows us to enter, unnoticed, the Victorian bedroom and parlor. We will leave with a different view of middle-class Victorian America.