By Fred Kaplan
An soaking up research of the evolution of sentiment in Victorian existence and literatureWhat is sentimentality, and the place did it come from? For acclaimed student and biographer Fred Kaplan, the seeds have been planted by means of the British ethical philosophers of the eighteenth century. The Victorians won from them a conception of human nature, a trust within the innateness of benevolent ethical instincts; sentiment, in flip, emerged as a collection of shared ethical emotions against either medical realism and the extra ego-driven energies of Romanticism. Sacred Tears investigates the profound ways that seminal writers Charles Dickens, William Makepeace Thackeray, and Thomas Carlyle have been inspired through the philosophies of David Hume and Adam Smith, and by means of novelists of an analogous interval. Exploring sentiment in its unique context—one frequently forgotten or overlooked—Kaplan's learn is a stimulating fusion of highbrow heritage and literary feedback, and holds no small value for questions of paintings and morality as they exist this present day.
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Additional resources for Sacred Tears: Sentimentality in Victorian Literature
Sample text
After dinner I ask’d Isaiah to favour the world with his lost works, he said none of equal value was lost. Ezekiel said the same of his. 33 I also asked Isaiah what made him go naked and barefoot three years? he answer’d, the same that made our friend Diogenes the Grecian. I then asked Ezekiel, why he eat dung, & lay so long on his right & left side? he answer’d, the desire of raising other men into a perception of the infinite; this the North American tribes practise, & is he honest who resists his genius or conscience only for the sake of present ease or gratification?
Soon we saw the stable and the church, & I took him to the altar and open’d the Bible, and lo! it was a deep pit, into which I descended driving the Angel before me; soon we saw seven houses of brick; one we enter’d; in it were a number of monkeys, baboons, & all of that species, chain’d by the middle, grinning and snatching at one another, but witheld by the shortness of their chains; however I saw that they sometimes grew numerous, and then the weak were caught by the strong, and with a grinning aspect, first coupled with & then devour’d, by plucking off first one limb and then another till the body was left a helpless trunk; this after grinning & kissing it with seeming fondness they devour’d too; and here & there I saw one savourily picking the flesh off of his own tail; as the stench terribly annoy’d us both we went 39 into the mill, & I in my hand brought the skeleton of a body, which in the mill was Aristotles Analytics.
35 [Plates 16–17] The Giants who formed this world into its sensual existence and now seem to live in it in chains, are in truth, the causes of its life & the sources of all activity; but the chains are, the cunning of weak and tame minds, which have power to resist energy, according to the proverb, the weak in courage is strong in cunning. Thus one portion of being, is the Prolific, the other, the Devouring: to the devourer it seems as if the producer was in his chains, but it is not so; he only takes portions of existence and fancies that the whole.