scholarly journals Book Traces: Nineteenth-Century Readers and the Future of the Library. Andrew M. Stauffer. Philadelphia: University of Pennsylvania Press, 2021. Pp. 288.

2021 ◽  
pp. E000-E000
Author(s):  
Gordon Fraser



Author(s):  
M. Şükrü Hanioğlu

This chapter discusses Mustafa Kemal Atatürk's childhood in the ancient Macedonian capital of Salonica. The future founder of the Turkish Republic was born one winter, either in 1880 or in 1881. His upbringing was more liberal than that of most lower-class Muslims. No one in his family's circle of friends and relatives, for instance, practiced polygamy. Likewise, his father reportedly drank alcohol, which was abhorred by conservatives. The confusing dualism produced in Ottoman society by the reforms of the nineteenth century had its first imprint on Mustafa when his parents entered into a heated argument about his education. There is little doubt that Mustafa Kemal's deep-seated predilection for new institutions and practices owed much to his years as one of a handful of students in the empire who had their primary education at a private elementary school devoid of a strong religious focus.





Author(s):  
Jason Phillips

This introduction explains that looming, a nineteenth-century term for a superior mirage, shows us how visions of the future war affected antebellum America. First, some spark, an event or object, captured people’s attention. Second, a unique atmosphere elevated and enlarged that spark, making it loom greater than reality. Before the Civil War was fought or remembered, it was imagined by thousands of Americans who peered at the horizon through an apocalyptic atmosphere. Third, observers focused on it and reported what appeared to be beyond the horizon. Popular forecasts rose from leaders but also women, slaves, immigrants, and common soldiers. These imaginings shaped politics, military planning, and the economy. The prologue identifies the two prevailing temporalities of antebellum America, anticipations and expectations, and calls for more historical attention to the diverse temporalities of past people.



1947 ◽  
Vol 9 (2) ◽  
pp. 183-204
Author(s):  
Frank O'Malley

The question is: how can you put a prophet in his place when, by the very character of prophecy, he is eternally slipping out of place? William Blake was not an eighteenth century or nineteenth century mind or a typically modern mind at all. What I mean to say, right at the start, is that, although well aware of his time and of time altogether, he was not in tune with the main tendencies of his or our own time. Indeed time was a barrier he was forever crashing against. Blake's talent raved through the world into the fastnesses of die past and dramatically confronted the abysses of the future. His age did not confine him. As a poet he does not seem finally to have had real spiritual or artistic rinship with any of the rationalist or romantic writers of England. As a thinker he came to despise the inadequacy of the limited revolutionary effort of the political rebels of the Romantic Revolution. Blake's name is not to be seen mounted first with that of Paine or Godwin, of Rousseau or Voltaire, of Wordsworth or Shelley or Byron or Keats. With these he has, ultimately, little or nothing in common. At any rate, his voice and mood and impact are thoroughly different from the more publicly successful voices of the period of his life, older and younger generations alike.



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