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A mythology for every man

up what has been succinctly defined by John Verlenden as ‘a lyrical mythos. This mythos combines anti-materialism with the idea of wandering to produce a potent metaphor for the better life.’ The great value and appeal of this construction is found in the sense of inclusiveness it conveys, suggesting to the reader that their individual struggles and frustrations are part of some grander scheme. This idea relates to both the author’s theoretical dealings with the topic of restlessness, and his character-based depictions. In Chatwin’s characters, the reader sees

in Anywhere out of the world
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factor militating against motherhood is the impression abroad that frequent childbearing leads to physical and mental breakdown. No evidence, however, has ever been adduced to support this view.1 Apart from associating ‘materialism’ with urban living, and urban living with anti-family values, the Bishop was also expressing a very real fear that mothers themselves were shying away from motherhood. While modern living may have provided a more comprehensive welfare medical system, it was also part of the process that changed people’s perceptions about the quality and

in Mother and child
Frankenstein meets H.P. Lovecraft’s ‘Herbert West – Reanimator’

being posed from a different perspective, and have been at the heart of the related twenty-first-century philosophical movements variously labelled as new materialism, object-oriented ontology, and speculative realism. Mel Y. Chen summarises this trend when she writes, ‘Throughout the humanities and social sciences, scholars are working through posthumanist understandings of the significance of stuff, objects, commodities, and things, creating a fertile terrain of thought about object life’ (5). Theorists farming this fertile terrain, including Graham Harman, Ian

in Adapting Frankenstein
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materialism that accompanies it reinforces the role of cinema as social commentator. In this regard, the function of film is diametrically opposite in North and South Korea. Although the cinematic rendition of the ideological antagonism between the North and South Korea is certainly worthy of investigation, this study draws equal attention to their similar use of the cultural legacy from their shared past. The representation of

in Contemporary Korean cinema

second possible answer to my question about a philosophical foundation for Victorian poetry’s double materialism. In many senses, Locke is an unlikely candidate for the role. Not only is his work published a century before Kant’s Critique , it is also regarded by conventional accounts of the history of philosophy as the figurehead of the other side of the divided philosophical tradition that New Formalism aims to resolve. Bernard Bosanquet’s History of Aesthetic , first published at the end of the nineteenth century

in Interventions
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mobilisation. In doing so, I do not pretend to Glynn 00_Tonra 01 19/06/2014 12:46 Page 2 2 CLASS, ETHNICITY AND RELIGION IN THE BENGALI EAST END occupy ideologically neutral space. (No one does – though a passive acceptance of dominant views is often portrayed as though it were non-ideological.) My own perspective is that of a loosely Marxist materialism. I examine these political developments in their wider socio-economic and political context, and I relate what has happened in ethnic minority politics to wider ideological and tactical developments on the political left

in Class, ethnicity and religion in the Bengali East End
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lofty condescension of the Enlightenment as they had the doctrinal disapproval of Protestants. Their inextricable weave of idealism and materialism, inconvenient for materialist and idealist historians alike, produced a near-ubiquitous rush to judgement, one of the most persistent and prominent features in histories of the crusades. Even today, writers on the crusades are routinely interrogated by reviewers and readers as to whether they regard the crusades in a positive or negative light. While some still oblige, experts on few other medieval events are expected to

in The Debate on the Crusades
Open Access (free)
In the beginning was song

were also metaphors for his general Kulturkampf, that is, in his struggle against the decay or morals and the advances of Godless materialism. It was Rousseau’s central idea that scientism and reason alone could not edify man, let alone awaken his sensible heart. Music was a countervailing force, a subversive means of undermining the empty castle of rationalism. Music, for Rousseau, was meta-physical, in the Aristotelian sense of being beyond mere physics; ‘as long a you seek the moral implications in the physic of sound you fail to find it. You will reason without

in The political philosophy of Jean-Jacques Rousseau
The English Revolution debate of 1940–41

more importantly were not members of the Communist Party. In other words, they did not share the epistemic commitments to dialectics and historical materialism, the moral commitment to the emancipation of the proletariat or the political commitment to Communism, and hence were deemed to be intrinsically suspect by the likes of Kuczynski, who themselves embodied dogmatic, schematic and crudely Stalinist interpretations of these three commitments.71 However, not only were such historians and their work excluded from being valued as a significant source of insight by

in How to be a historian
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perspective. The under-researched social and economic history of the period concerns a period of isolation in which crime and the cost of living rose steeply, unemployment and emigration remained wearyingly high, wages were frozen and supplies of food and fuel contracted perilously. It was against this grim backdrop that the Irish state undertook its ‘high-water mark’1 interventionist project. These measures took place in the midst of pervasive censorship and a strict application of the neutral spirit which portrayed Ireland as standing aloof from the materialism of the

in Ireland during the Second World War