EDITORIAL

I clearly remember that when this journal was first devised there lay some niggling doubt behind my tremendous enthusiasm for this timely initiative. Wasn’t there something problematic about viewing the eighteenth century as a whole? Did I intuit some sort of fundamental divide, perhaps somewhere between the deaths of J. S. Bach and Handel, one that somehow cast this century into two irreconcilable worlds? The seventeenth century was perhaps enough of a mess for its disunity to become a historiographical topic in its own right, its separate threads providing at least some narrative potential, even if these could never convincingly be drawn into a single whole. And the nineteenth century was perhaps sufficiently punctuated with various revolutions and restorations, together with an overriding story of industrial progress, to fall into a coherent (if divisive) family of narratives. Even the twentieth century – that which surely saw the largest number of changes in the human condition and the exponential pluralizing of ‘legitimate’ musical traditions – seems to have a clear enough trajectory, much of the music at its end having a discernible genealogical connection with that of its beginning. So what was it that was worrying me about the eighteenth century?

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Emerson and Whitehead

PMLA ◽

10.2307/460668 ◽

1960 ◽

Vol 75 (5) ◽

pp. 577-582

Author(s):

Harry Modean Campbell

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Eighteenth Century ◽

Seventeenth Century ◽

Philosophy Of Religion ◽

Logical Consequence ◽

Logical Analysis ◽

The Other ◽

Age Of Enlightenment

In his discerning book entitled Emerson's Angle of Vision, Sherman Paul has pointed out two fundamental ways in which Whitehead, in spite of some obvious differences, is like Emerson. Both Emerson and Whitehead, says Paul, exalted the moral, ethical, and imaginative science of the seventeenth century over the analytical rationalism of the eighteenth century, and, as a logical consequence of this emphasis, both condemned Lockean sensationalism in the same way. Following Professor Paul's suggestion, the purpose of this study is to explore in some detail the basic views of Emerson and Whitehead about religion—man's relation to Nature and God. The remarkable similarities between the views of Emerson and those of Whitehead on this subject may not indicate much, if any, indebtedness of the twentieth-century philosopher to his nineteenth-century predecessor, but if these parallels are extensive and important enough, they may well indicate that Whitehead's total achievement in the philosophy of religion is like that of Emerson—that, religiously, Whitehead may be said to be a kind of twentieth-century Emerson, in one important way, as may appear, more of a transcendentalist than Emerson. Indeed, though the obscurity of his style will prevent him from being as popular as his predecessor, Whitehead's influence as a leader in the religious revolt against the “philosophy of logical analysis” and the other philosophies that make ours an “age of analysis” may in time be as great as that of Emerson in the similar romantic-transcendentalist revolt against the analytical rationalism of the age of “Enlightenment.” More of this later, but first let us examine the evidence.

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Aesthetics of Modernist Literature: a Style Analysis of Three Texts from T. S. Eliot, S. Beckett and V. Woolf´s Writings as Sample

International Journal of Language and Literary Studies ◽

10.36892/ijlls.v2i1.124 ◽

2020 ◽

Vol 2 (1) ◽

pp. 38-47

Author(s):

Nasr-edine OUAHANI

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Virginia Woolf ◽

Samuel Beckett ◽

Human Condition ◽

Nonlinear Structures ◽

Style Analysis ◽

Modernist Literature ◽

The World ◽

The Human Condition

This paper explores analytical and stylistic tools in the discourse of modernist literature as epitomized in three canonical works of three influential modernist literary figures: Virginia Woolf, T.S. Eliot and Samuel Beckett. The paper shows how, upon meditation on the lived reality of Europe in the second half of the nineteenth century and the first half of the twentieth century, modernist literature writers resort to fragmented language, mythical usages, and nonlinear structures to respond to the much ravaging and grotesque events witnessed by the world in general and Europe in particular in this epoch. Reflecting the compartmentalized and Balkanized reality of the world through its dazzling stylistic and figurative innovations, modernist literature sought to shock audiences, to lead bare the inconsistency of the human condition. This goes in parallel with an emerging philosophy that turned conventions upside down in different domains: ethics and morals, religion, history, economy, politics, aesthetics, arts, and language among others.

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ORIGINS OF POLITICAL ECONOMY

Social Philosophy and Policy ◽

10.1017/s0265052520000011 ◽

2020 ◽

Vol 37 (1) ◽

pp. 1-9

Author(s):

David Schmidtz

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Political Economy ◽

Human Condition ◽

Scottish Enlightenment ◽

Old Field ◽

Field Of Study ◽

History Of ◽

The Human Condition

AbstractOur modern observation-based approaches to the study of the human condition were shaped by the Scottish Enlightenment. Political Economy emerged as a discipline of its own in the nineteenth century, then fragmented further around the dawn of the twentieth century. Today, we see Political Economy’s pieces being reassembled and reunited with their philosophical roots. This issue pauses to reflect on the history of this new but also old field of study.

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What happened?: an encyclopedia of events that changed America forever: v.1: Through the seventeenth century; v.2: The eighteenth century; v.3: The nineteenth century; v.4: The twentieth century

Choice Reviews Online ◽

10.5860/choice.48-5468 ◽

2011 ◽

Vol 48 (10) ◽

pp. 48-5468-48-5468

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Eighteenth Century ◽

Seventeenth Century

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A Short History of Sixteenth-Century England. By G. W. O. Woodward. [Mentor Book.] (New York: New American Library. 1963. Pp. 256. 75 cents.), A Short History of Seventeenth-Century England. By G. E. Aylmer. [Mentor Book.] (New York: New American Library. 1963. Pp. 256. 75 cents.), A Short History of Eighteenth-Century England. By R. W. Harris. [Mentor Book.] (New York: New American Library. 1963. Pp. 238. 75 cents.), A Short History of Nineteenth-Century England. By John W. Derry. [Mentor Book.] (New York: New American Library. 1963. Pp. 239. 75 cents.) and A Short History of Twentieth-Century England. By T. L. Jarman. [Mentor Book.] (New York: New American Library. 1963. Pp. 224. 75 cents.)

The American Historical Review ◽

10.1086/ahr/69.2.433 ◽

1964 ◽

Keyword(s):

Nineteenth Century ◽

New York ◽

Twentieth Century ◽

Eighteenth Century ◽

Seventeenth Century ◽

Sixteenth Century ◽

Short History ◽

American Library ◽

History Of

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Realism Could Rekindle Hope

10.5406/illinois/9780252040184.003.0021 ◽

2017 ◽

Author(s):

Kevin G. Barnhurst

Keyword(s):

Nineteenth Century ◽

Social Media ◽

Twentieth Century ◽

Political Action ◽

Human Condition ◽

News Organizations ◽

Big Picture ◽

The Human Condition

This chapter considers the question of whether there is hope for mainstream news. One source of optimism is that news practitioners have managed to hold on through a century of tough transitions, a tenacity that also makes news an apt case study of current transformations. Another is that news organizations have been creative. Despite the usual view that legacy media fail to innovate, concrete evidence shows their contributions to the digital boom. But the main cause for hope may spring from the contradictions of news, which seem to have stymied the lofty strain of twentieth-century modernism without rejecting the down-to-earth strain from nineteenth-century realism. The modernist focus on big-picture explanations from big-name practitioners at big-time media undermines the enduring cultural idea that news provides many small encounters with the human condition. The realist reporting of what happens to the little guy at places nearby has remained an attraction for audiences online and on mobile social media, and a factor pushing government and political action.

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Jesuit Catechisms for Soldiers (Seventeenth–Nineteenth Centuries): Changes and Continuities

Journal of Jesuit Studies ◽

10.1163/22141332-00404004 ◽

2017 ◽

Vol 4 (4) ◽

pp. 599-623

Author(s):

Vincenzo Lavenia

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Eighteenth Century ◽

Seventeenth Century ◽

French Revolution ◽

Religious Conversion ◽

Modern World ◽

Wars Of Religion ◽

Military Chaplains ◽

The Great War

This paper proposes a literary journey through the manuals for soldiers written by Jesuits prior to the twentieth century. After briefly outlining the debut of these publications, at the hands of Antonio Possevino and of Thomas Sailly, who led the first permanent mission of military chaplains in Flanders, it will focus on three moments: the second half of the seventeenth century, when the wars of religion wound down and we find the first manuals where, alongside the desire to impose discipline on armies, a patriotic rhetoric begins to be heard; the middle years of the eighteenth century, before the French Revolution, when, after the establishment of barracks and permanent chaplaincies, even texts aimed at the Christian soldier transposed the vocabulary of the Droit des gens in; finally, the nineteenth century, when the Society was restored and undertook the religious conversion of the soldiery against the perils of the modern world. In Belgium, the birth of a liberal Catholic regime supported a patriotically-toned missionary effort from Jesuit chaplains. Later, the mystique of the nation would affect the majority of texts aimed at combatants and their chaplains during the Great War.

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Bunyan and America

10.1093/oxfordhb/9780199581306.013.40 ◽

2018 ◽

Author(s):

Joel D.S. Rasmussen

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Eighteenth Century ◽

Literary Tradition ◽

Religious History ◽

Human Condition ◽

American Religious History ◽

Pilgrim's Progress ◽

American Protestantism ◽

Key Features

This chapter surveys the reception and appropriation of The Pilgrim’s Progress (1678; 1684) in American religious history and literary culture, arguing that, through a series of politically, theologically, and artistically motivated realignments, American adaptations of John Bunyan’s classic shaped key features of American Protestantism and of a distinctively American literary tradition. In the eighteenth century, The Pilgrim’s Progress was evoked to reconceive ‘progress’ along lines more commercial and technological than spiritual. In the nineteenth century, modernized spin-offs became important touchstones in the hotly contested debates over theological liberalism and conservatism. In the increasingly secular twentieth century, it was often either ‘emptied of religion’ and recast as ‘road literature’, or appropriated dialectically as a means for coming to terms with the perceived absurdity of the human condition. In sum, to quote Jean Bethke Elshtain, ‘the progress of Pilgrim’s Progress tells us a good bit about the American story’.

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Mansnavnið Lagi í Føroyum / The Male Forename Lagi in the Faroes

Fróðskaparrit - Faroese Scientific Journal ◽

10.18602/fsj.v59i0.43 ◽

2017 ◽

Vol 59 ◽

pp. 63

Author(s):

Eivind Weyhe

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Eighteenth Century ◽

Seventeenth Century ◽

Sixteenth Century ◽

Middle Ages ◽

I 18 ◽

The Middle Ages

ÚrtakTað upprunaliga danska mansnavnið Lagi breiðir seg í miðøld til Norra (og Svøríkis). Úr Norra tykist tað vera komið til Føroyar, men eftir øllum at døma bara til Fugloyar, í seinasta lagi í endanum á 16. øld. Í 17. øld kemur navnið aftur til Føroyar, men nú í tí danska sniðinum Lauge, seinri skrivað Lave. Tað verður í 18. øld brúkt í Tórshavn og Suðuroy sum seinri liður í tvínevninum Peder Lave. Í 19. øld gerst Lave fast eftirnavn. Í Tórshavn verður tað eisini til húsanavnið Á Lava, og fólk í (ella úr) tí húsinum verða nevnd við viðurnevninum „á Lava“. Í 20. øld fáa summi teirra sær „á Lava“ sum eftirnavn. Greinarhøvundurin viðger málsøgulig, ljóðfrøðilig, bendingarlig og dialektal viðurskiftir í sambandi við navnið. AbstractThe male forename Lagi, originally Danish, spreads to Norway (and Sweden) during the Middle Ages. From Norway it seems to have reached the Faroes towards the end of the sixteenth century at the latest, but is only documented on Fugloy. In the seventeenth century the name arrives in the Faroes once more, but now in the Danish form Lauge, later written Lave. It is used in Tórshavn and Suðuroy in the eighteenth century as the second element of the compound forename Peder Lave. In the nineteenth century Lave becomes an established surname. In Tórshavn it is also incorporated into the name of a dwelling in the prepositional form Á Lava ‘at Lava’, and people living there (or originating from the house) are given the byname „á Lava“. In the twentieth century some of them take „á Lava“ as a surname. The author treats languagehistorical, phonetic, morphological and dialectal aspects of the name.

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Dreams of a Black Commons on Turtle Island

Studies in Social Justice ◽

10.26522/ssj.v14i2.2243 ◽

2021 ◽

Vol 14 (2) ◽

pp. 454-473

Author(s):

Rachel Zellars

Keyword(s):

Twentieth Century ◽

Indigenous Peoples ◽

Human Condition ◽

Wild Mushrooms ◽

Black Migration ◽

Black Freedom ◽

Indigenous Sovereignty ◽

Black Land ◽

The Human Condition

This essay opens with a discussion of the Black commons and the possibility it offers for visioning coherence between Black land relationality and Indigenous sovereignty. Two sites of history – Black slavery and Black migration prior to the twentieth century – present illuminations and challenges to Black and Indigenous relations on Turtle Island, as they expose the “antagonisms history has left us” (Byrd, 2019a, p. 342), and the ways antiblackness is produced as a return to what is deemed impossible, unimaginable, or unforgivable about Black life.While the full histories are well beyond the scope of this paper, I highlight the violent impossibilities and afterlives produced and sustained by both – those that deserve care and attention within a “new relationality,” as Tiffany King has named, between Black and Indigenous peoples. At the end of the essay, I return briefly to Anna Tsing’s spiritual science of foraging wild mushrooms. Her allegory about the human condition offers a bridge, I conclude, between the emancipatory dreams of Black freedom and Indigenous sovereignty.

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