May Sarton's love for Juliette Huxley, ignited that first moment she saw her in 1936, transcended sixty years of friendship, passion, silence, and reconciliation. In the breadth and variation of these letters, we see Sarton in all her complexities and are privy to the nuances of her rich amitie amoureuse with Juliette, the preeminent muse and most enduring love of her life. The letters chart their meeting; May's affair with Juliette's husband, Julian (brother of Aldous Huxley), before the war; her intense involvement with Juliette after the war; and the ardent and life-enhancing friendship that endured between them until Juliette's death. While May's intimate relationship with Julian had not been a secret, her more powerful emotions for Juliette had. May's fiery passion was a seductive yet sometimes destructive force. Her feelings for and demands on Juliette were often overwhelming to them both. Indeed, Juliette refused all contact with May for nearly twenty-five years, the consequence of May's impulsive threat to tell Julian of their intimacy. The silence was devastating to May, but her love for Juliette never diminished. Their reconciliation after Julian's death was not so much a rekindling as it was a testament to the profound affinities between them.
May Sarton's love for Juliette Huxley, ignited that first moment she saw her in 1936, transcended sixty years of friendship, passion, silence, and reconciliation. In the breadth and variation of these letters, we see Sarton in all her complexities and are privy to the nuances of her rich amitie amoureuse with Juliette, the preeminent muse and most enduring love of her life. The letters chart their meeting; May's affair with Juliette's husband, Julian (brother of Aldous Huxley), before the war; her intense involvement with Juliette after the war; and the ardent and life-enhancing friendship that endured between them until Juliette's death. While May's intimate relationship with Julian had not been a secret, her more powerful emotions for Juliette had. May's fiery passion was a seductive yet sometimes destructive force. Her feelings for and demands on Juliette were often overwhelming to them both. Indeed, Juliette refused all contact with May for nearly twenty-five years, the consequence of May's impulsive threat to tell Julian of their intimacy. The silence was devastating to May, but her love for Juliette never diminished. Their reconciliation after Julian's death was not so much a rekindling as it was a testament to the profound affinities between them.
In 1939, Virginia Woolf called for a more inclusive form of biography, which would include 'the failures as well as the successes, the humble as well as the illustrious'. She did so in part as a reaction against Victorian biography, deemed to have been overly preoccupied with 'Great Men'. Yet a significant number of Victorians had already broken ranks to write the lives of humble, unsuccessful, or neglected men and women. Victorian Biography Reconsidered seeks to uncover and assess this trend. The book begins with an overview of Victorian biography followed by a reflection on how the bagginess of nineteenth-century hero-worship enabled new subjects to emerge. Biographies of 'hidden' lives are then scrutinized through chapters on the lives of humble naturalists, failed destinies, minor women writers, neglected Romantic poets rescued by Victorian biographers, and, finally, the Dictionary of National Biography. In its conclusion, the book briefly discusses how Virginia Woolf absorbed earlier biographical trends before redirecting the representation of 'hidden' lives. Victorian Biography Reconsidered argues that, often paradoxically, nineteenth-century biographers regarded the public sphere with intense wariness. At a time of instability for men of letters, biographers embraced the role of mediators in a manner that asserted their own cultural authority. Frequently, they showed little interest in vouchsafing immortality for their unknown or forgotten subjects, but strove instead to provoke amongst their readers a feeling of gratitude for the hidden labour that sustained the nation and an appreciation for the writers who had brought it to their attention.
The sacred allure of the Holy Grail has fascinated writers and ensnared knights for over a thousand years. From Malory to Monty Python, the eternal chalice--said to be the very cup from which Christ drank at the Last Supper--has the richest associations of any icon in British myth. Many different meanings have been devised for the Grail, which has been linked to the Celts and King Arthur, the eucharistic rites of Eastern Christianity, ancient mystery religions, Jungian archetypes, dualist heresies, Templar treasure and even the alleged descendants of Christ himself and Mary Magdalene. The common thread running through all these stories is the assumption that the Grail legend has a single source with a meaning that--if only we could decode it--is concealed in the romances themselves. That meaning has become the subject of coded, secret documents and is the central feature of a vast conspiracy supposedly stretching back to the dawn of western civilization. Juliette Wood here reveals the elusive and embedded significance of the Grail story in popular consciousness--as myth, medieval romance, tangible holy relic and finally as the centre of an esoteric theory of global conspiracy. The author shows how various interpretations of the Grail, over the centuries, reflect changing cultural needs and desires. Her book will enthral those who, like Sir Perceval, seek to unlock the mysterious secrets of western mythology's most extraordinary and tantalising enigma, and will delight students of history, myth and religion alike.
This dissertation is a historical investigation of the relationship between science and society through the comparative study of eugenics movements as they developed in both Japan and China from the 1890's to the 1940's.
“The book on offer here is fascinating. I do not think it is proper to classify it as ‘philosophy’ or ‘sociology’ or ‘comparative education’. It is a work sui generis. Its cultural and historical range is extraordinary. Its illustrations are themselves arresting. Its literature is well outside disciplinary conventions and ranges across a number of languages. Mirabile dictu!” Professor Robert Cowen How have modern societies arrived at assuming: · Culture is non-essential! · Higher education is to train economically but not socio-politically active & engaged citizens! · Economic wealth is the most important and prominent form of individual and national assets! · Precariousness and socio-economic gaps are due to individuals’ skills and capacities but not the failure of legal, political, and social systems! · Freedom and equality are about “choices in having” but not necessarily about “ways of being and becoming”! Torabian argues these assumptions have not been constructed overnight and that COVID-19 has simply revealed their long-term fabrication and impact since the 1970s. This book is a fascinating voyage from the Middle Ages to today. It travels across different socio-cultural and political contexts drawing on arts, literary works, music, philosophical thoughts, economic and social concepts. It explores value systems and perceptions of wealth, poverty, and inequality and depicts the mutual impact and shifting role of (higher) education and culture and societies- particularly when related to social revolutions, political participation, and collective quests for equality and justice across time and spaces. Examining instrumentalisation of culture and education by the powerful elite, Torabian delineates mechanisms through which values are fabricated and imposed on the masses. Drawing on some catching examples, she explains the authoritarian elite do so through visible rewards and punishments, while in capitalist societies power remains invisible and indirect. In both contexts, though, she skilfully demonstrates, the powerful groups transform the role and meaning of culture and higher education to facilitate normalisation and internalisation of their fabricated value system among the masses. Consequently, Torabian celebrates the recently accelerated quest for socio-ecological justice and sustainability across societies as a fortunate cosmopolitan shift. This, she believes, announces a rupture with the dominant capitalist ideology that has reigned the world since the 1970s through celebrity culture, media, propaganda, and by reducing higher education to an economic activity. The pursuit of a socio-ecological contract based on fairness, justice, and participation, Torabian argues, requires a renewed value system in which the socio-political role of culture and higher education can be revitalised. To this end, she introduces an innovative framework, i.e., the Big Wealth Pie (the topic of the author’s upcoming book in this series) and proposes using transgressive education, resistance pedagogy, and teaching ignorance. She reckons such a social contract can be a global reality if “being” replaces the capitalist ideology of “having”; a process that can be started and reified by questioning what is or is not essential in socio-ecologically just societies. The book is thought-provoking and timely in questioning values and social institutions that have normalised precariousness, inequality, and poverty within a consumerist logic.
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