By Gertrude Himmelfarb
The place "Victorianism" as soon as conjured up a picture of smugness, hypocrisy, and mindlessness, it now indicates fairly the opposite: an age of excessive highbrow, ethical, and non secular pressure, within which the common difficulties of modernity have been posed of their such a lot acute varieties. Gertrude Himmelfarb's uncommon piece of highbrow heritage explores those tensions and issues of sympathy, candor, and demanding subtlety. Victorian Minds is a examine of intellectuals in obstacle and of ideologies in transition, rendered with an splendor of fashion and proposal. "Few works that i do know express the thrill of the highbrow lifetime of 19th-century England as instantly. ... The essays are awesome no much less for the cogency in their wit than for the diversity and precision in their scholarship"―Lionel Trilling. "Precise and discriminating ... an exemplary learn of the nineteenth century and an outstanding advent to the 20th."―Robert A. Nisbet. "Miss Himmelfarb is a author to whom the association of principles into complex shapes and styles is significant, and prefer lots of her subjects-and relatively few sleek intellectuals-she is in a position to poised and significant generalization."― A. S. Byatt.
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Extra resources for Victorian Minds
Letters on a Regicide Peace” (1796), Works, V, 189–90. 1. “Reflections,” Works, II, 368. 1. ; London, 1900–12), II, 366. Unless otherwise noted, all the page references below are to this edition. 2. P. 295. 3. Pp. 368–9. 4. P. 282. 5. Pp. 363–4, 372–3. 6. Pp. 429–30. ” (P. ) 7. P. 364. 8. P. 368. 9. Pp. 363–4. 1. P. 359. 2. Pp. 331, 335, 306, 333, 309. 3. P. 323. 4. P. 422. 5. Pp. 313–14. 6. Pp. 365–6. 7. P. 295. 8. P. 323. 9. P. 324. 1. Pp. 323–4. “Difficulty,” in Burke’s scheme, was not only a means to an end—in this case, virtue—but very nearly an end or virtue in itself.
4. M. F. X. Millar, “The Modern State and Catholic Principles,” Thought, XII (1937), 51. 5. R. J. S. Hoffman and P. ), Burke’s Politics (New York, 1949), p. xxxiv. 6. , p. xv. 7. ; London, 1909–12), V, 141. 8. “Speech on American Taxation” (1774), Works, I, 432. 9. “Reflections on the Revolution in France” (1790), Works, II, 311. 1. , p. 359. 2. Quoted by Leo Strauss, “On the Intention of Rousseau,” Social Research, XIV (1947), 464–5. 3. , pp. 456 ff. 4. “Letter to the Sheriffs of Bristol” (1777), Works, II, 31.
Machiavelli and Hobbes no longer excite apprehension or Rousseau derision, Augustine and Marx are associated in a single eschatological tradition, and people are no longer born to be either Platonists or Aristotelians. A bland tolerance characterizes most academic inquiries in political philosophy—an atmosphere particularly favorable to the enhancement of Burke’s reputation. ”1 The moralist can ignore Burke’s idealization of the past and his identification of what is with what ought to be. The hard-headed realist manages to gloss over Burke’s fanciful flight of rhetoric in describing the beauty and innocence of Marie Antoinette and the charms of an age of chivalry in passages reminiscent of the magnolia-and-Old-South school of writing.