By J. W. Burrow
This elegantly written ebook explores the historical past of principles in Europe from the revolutions of 1848 to the start of the 1st international struggle. Broader than a directly survey, deeper and richer than a textbook, this paintings seeks to put the reader within the place of an educated eavesdropper at the highbrow conversations of the past.
J. W. Burrow first outlines the highbrow context of the mid-nineteenth century, utilizing rules taken from physics, social evolution, and social Darwinism, and anxieties approximately modernity and private id, to discover the influence of technology and social suggestion on ecu highbrow lifestyles. The dialogue encompasses robust and stylish options in evolution, artwork, fantasy, the occult, and the subconscious brain; the increase of the nice towns of Berlin, Paris, and London; and the paintings of literary writers, philosophers, and composers. lots of the nice highbrow figures of the age—and a few of the lesser known—populate the ebook, between them Mill, Bakunin, Nietzsche, Bergson, Renan, Pater, Proust, Clough, Flaubert, Wagner, and Wilde. the writer wears his erudition evenly, and this amazing booklet might be either exciting and obtainable to students, scholars, and basic readers alike.
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Extra info for The Crisis of Reason: European Thought, 1848–1914
7 The Laws of Humans and Gods 19 procession, bawdy songs or songs of praise for the bride and groom were recited or sung. On the way to, and upon entering, her new home, the bride performed some kind of ritual act, perhaps involving the dedication of coins or the application of unguents to the house’s doorposts, and she pronounced her consent to be married. In the groom’s home, he may have given his own acknowledgment of his intention to marry the bride, perhaps by an offer of fire and water. The couple, now married, celebrated with guests, and then the bride may have been accompanied to her new bedchamber where her groom awaited her.
During or after this 6 With few exceptions, like the wedding of slaves in Plautus’ Casina. For example, the so-called Fescennines. 8 Of course, the lack of luxury may have been deliberate: Nero and Messalina, or perhaps the authors who wrote about them, wanted to show that their weddings were as “standard” as possible (which would further prove their depravity). However, we might wonder if any aspects of the otherworldly wedding of Peleus and Thetis in Catullus’ poem 64 were informed by the poet’s own experience; are the fantastic d´ecor and famous guests meant to be read as humorous and hyperbolic versions of real weddings of the late Republic?
But Juvenal, unlike Tacitus, did not find the wedding of two men to be the worst sin imaginable: in fact Juvenal found Gracchus as a gladiator to be far more offensive than Gracchus as a bride. 78 Dio Cass. 2–3. The Laws of Humans and Gods 37 We have seen in these final examples that same-sex weddings, or the idea of them, may have been disturbing to other Romans precisely because the men celebrating were said to have lasting marriage in mind – that is, the partners seem to share affectio maritalis.