Vaccination, Poetry, and an Early-Nineteenth-Century Physiology of the Self

2011 ◽  
Vol 29 (1) ◽  
pp. 58-80
Author(s):  
Tina Young Choi
Keyword(s):  
Nineteenth Century ◽  
The Self ◽  
Early Nineteenth Century

Colonies at Home: Loudon's Encyclopaedia, and the architecture of forming the self

1999 ◽  
Vol 3 (3) ◽  
pp. 245-258
Author(s):  
John Macarthur
Keyword(s):  
Nineteenth Century ◽  
North America ◽  
The Self ◽  
Early Nineteenth Century ◽  
Agricultural Reform ◽  
Social Technologies ◽  
Small House ◽  
At Home

In the early nineteenth century, the small house in its own garden formed a crucial image of agricultural reform in Britain and in the aspirations of those leaving for North America and Australasia. The material and social technologies of the ‘cottage’ became not only equipment for the colonial enterprise, but a kind of colonization of the home by a new kind of family. These issues are apparent in J. C. Loudon's Encyclopaedia where the whole gamut of architecture is re-examined as a subject of interest to agricultural reformers, colonists, democrats and homemakers, especially women.

In Praise of Convention: Formula and Experiment in Bellini's Self-Borrowings

2000 ◽  
Vol 53 (1) ◽  
pp. 25-68 ◽  
Author(s):  
Mary Ann Smart
Keyword(s):  
Nineteenth Century ◽  
Empty Space ◽  
The Self ◽  
Musical Language ◽  
Bel Canto ◽  
Early Nineteenth Century ◽  
Italian Opera ◽  
As If

In the 1880s, the realization that Bellini had extensively reused melodies from early or unfinished works in his most famous operas provoked a small aesthetic crisis in Italy. Although today such reuse of material is no longer looked upon as a scandalous breach of compositional integrity, scholars have been slow to examine Bellini's self-borrowings for clues to the evolution of his style or to his attitudes toward the relations between melody and drama. Most of Bellini's self-borrowings show the composer simplifying his melodies, reducing harmonic and melodic variety as if to distance himself from bel canto convention. At the same time, melodic convention is essential to understanding the borrowings, a fact that becomes particularly obvious in those cases where dramatic parallels between the two contexts of a melody are obscure or nonexistent. For example, the recasting of a cheerful cabaletta in Zaira as a lament in I Capuleti e i Montecchi relies on a resemblance between melodic figures conventionally used to imitate tears or laughter-but also critiques those conventions. An allusive relationship between refrains in Il pirata and I puritani similarly derives its logic more from a shared musical evocation of solitude and empty space than from any overt dramatic resemblance between the two scenes. The article argues that for Bellini self-borrowing was entangled with the looser techniques of allusion and reliance on melodic convention. For this reason, study of the self-borrowings provides a model for engaging with the musical language of early nineteenth-century Italian opera, redressing the tendency to dismiss its musical detail as "merely" conventional and thus unworthy of analysis.

Minds Intensely Unsettled: Phrenology, Experience, and the American Pursuit of Spiritual Assurance, 1830–1880

2006 ◽  
Vol 16 (2) ◽  
pp. 227-261 ◽  
Author(s):  
Christopher G. White
Keyword(s):  
Nineteenth Century ◽  
Spiritual Growth ◽  
The Self ◽  
Early Nineteenth Century ◽  
New Science ◽  
Wide Range ◽  
Spiritual Struggles

AbstractStarting in the middle decades of the nineteenth century, a group of American Christians rejected their parents’ Calvinism and fashioned new views of sin, the self, and spiritual growth. These believers were aided in this process by new, psychological sciences such as phrenology, sciences that pointed to the existence of powerful spiritual faculties in the self and new ways of using and measuring them. Especially for those who felt paralyzed by sensibilities of sinfulness and moral impotence, phrenology was a liberation. But phrenology appealed to Americans for other reasons as well. By linking mental and spiritual states to physiological structures, phrenology brought the mysterious emotions and dispositions of faith to the surfaces of the self, where they could be more easily understood and reflected upon. Inner conditions could be discerned in bumps and contours of the head and body or even in one's characteristic postures and gestures. In short, the new science made confounding inner spaces visible again. This article explores the spiritual struggles of a wide range of believers who used phrenology to develop more sober and measured, and therefore more certain, forms of spiritual assurance. It argues that, beginning in the early nineteenth century, a broad coalition of religious liberals used these new, scientific psychologies such as phrenology to find in external, especially bodily, conditions signs of inner spiritual states.

The Urban Police

2018 ◽  
Author(s):  
David Churchill
Keyword(s):  
Nineteenth Century ◽  
Labour Force ◽  
Objective Assessment ◽  
Historical Record ◽  
The Self ◽  
Early Nineteenth Century ◽  
Police Organization ◽  
Bureaucratic Organization ◽  
Police Forces ◽  
Urban Police

This chapter analyses the organization of preventative urban police forces in the nineteenth century. It argues that a ‘reforming impulse’ in police governance—a self-critical, improving mentality of government—took root in the early nineteenth century, during the era of night watch, and persisted thereafter. While this suggests continuity in police governance throughout the nineteenth century, the chapter also reasserts the significance of the transition from ‘old’ to ‘new’ police, as a moment which bred new expectations of urban police to suppress crime and reform popular conduct. By scrutinizing urban police administration across the century, the chapter unearths evidence of both progress (growth in manpower, bureaucratic organization) and stasis (indiscipline and inexperience in the police labour force). Indeed, the self-critical character of nineteenth-century police governance has so fundamentally shaped the historical record that any objective assessment of improvement in police organization is highly problematic.

Monitoring the self: François-Marc-Louis Naville and his moral tables

2019 ◽  
Vol 58 (2) ◽  
pp. 117-141
Author(s):  
Harro Maas
Keyword(s):  
Nineteenth Century ◽  
Personal Responsibility ◽  
Moral Character ◽  
Moral Worth ◽  
Detailed Examination ◽  
The Self ◽  
Reform Movement ◽  
Early Nineteenth Century ◽  
Pedagogical Reform

This paper examines the self-measurement and self-tracking practices of a turn-of-the-nineteenth-century Genevese pastor and pedagogical innovator, François-Marc-Louis Naville, who extensively used Benjamin Franklin’s tools of moral calculation and a lesser known tool, Marc-Antoine Jullien’s moral thermometer, to set a direction to his life and to monitor and improve his moral character. My contribution sheds light on how technologies of quantification molded notions of personal responsibility and character within an emerging utilitarian context. I situate Naville’s use of these tools within his work as a pastor in a parish of the (then occupied) Republic of Geneva and within the Genevese and Swiss pedagogical reform movement of the early nineteenth century. I provide a detailed examination of how Naville used and adapted Franklin’s and Jullien’s tools of moral accounting for his own moral and religious purposes. Time, God’s most precious gift to man, served Naville as the ultimate measure of his moral worth.

Bentinck: Humanitarian and Imperialist—the Abolition of Suttee

1965 ◽  
Vol 5 (1) ◽  
pp. 77-87 ◽  
Author(s):  
Nancy G. Cassels
Keyword(s):  
Nineteenth Century ◽  
Turn Of The Century ◽  
East India Company ◽  
The Self ◽  
Indian Society ◽  
Western India ◽  
Early Nineteenth Century ◽  
Late Eighteenth ◽  
Considerable Length ◽  
Self Immolation

The conscience of British humanitarians of the early nineteenth century was troubled by many practices which they regarded as inhumane — none more so than the practice in India of suttee or the self-immolation of widows. The prevailing humanitarian drive for the abolition of suttee drew its strength from an alliance between evangelical and utilitarian propagandists who urged upon the British public a sense of responsibility for the welfare of their brethren across the sea. During the late eighteenth and early nineteenth centuries, however, the efforts of these reformists were offset by what amounted to a determined indifference on the part of the East India Company to all aspects of Indian society. At the turn of the century the practice of suttee was well protected by the Company's policy of noninterference with native “religious usages and institutions” established in 1772. Governor-General Cornwallis refused to allow a Collector at Shahabad to dissuade a suttee victim. Yet his successors, Lord Wellesley and Lord Hastings, pondered at considerable length the possibility of abolishing suttee. With the Regulations of 1813 the Supreme Government in Bengal began a consistent policy of prescribing strict limitations upon the practice of suttee. Although interpreted by some as official government approval of suttee, these regulations were continued sine die by the superior court in Calcutta. Encouraged in part by the example set by the Supreme Government, Governors Elphinstone and Malcolm in Bombay were less inclined than the Supreme Government itself to seem to interfere with native socio-religious custom, and therefore in western India toleration of suttee was more apparent than its restriction.

Class, Community, and Arab Historiography in the Early Nineteenth Century—The Dawn of a New Era

1984 ◽  
Vol 16 (2) ◽  
pp. 161-175 ◽  
Author(s):  
Thomas Philipp
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
The Self ◽  
Political Transformation ◽  
Early Nineteenth Century ◽  
New Era ◽  
Present Essay ◽  
The World ◽  
Traditional Patterns ◽  
Arab Historiography

The aim of the present essay is to explore some of the relations between the socioeconomic and political transformation which occurred in Syria during the eighteenth century and the development of a new view of the world and the self as it came to be expressed in the writings of several Arab historians at the beginning of the nineteenth century. Of particular interest in this context is the question of whether and when a clear departure from traditional patterns of society and thought can be discerned.

Benthamites and Lancasterians—The Relationship between the followers of Bentham and the British and Foreign School Society during the early years of Popular Education

Utilitas ◽  
1991 ◽  
Vol 3 (2) ◽  
pp. 275-288 ◽  
Author(s):  
George F. Bartle
Keyword(s):  
Nineteenth Century ◽  
Popular Education ◽  
Early Years ◽  
The Self ◽  
Early Nineteenth Century ◽  
Educational Thought ◽  
The Future ◽  
Joseph Lancaster ◽  
Universal Schooling ◽  
The Relationship

Much has been written about the Benthamite theories of education and their debt to monitorialism. Bentham himself, in Chrestomathia, based his blueprint for the schools of the future on the use of monitors, and James Mill, in his various articles on education, envisaged universal schooling within a monitorial framework. In more recent times, scholars, such as Burston, have discussed the influence of the theory of mutual instruction on Utilitarian educational thought. Yet in all this output, little attention has been given to relations between Benthamites and Joseph Lancaster, one of the foremost practical exponents of monitorial teaching in the early nineteenth century nor to the organization in Southwark which perpetuated his methods. When Lancaster himself has been referred to, it has usually been in unfavourable terms. Bentham expressed his contempt for the ‘self-styled Quaker’, who ‘so notoriously and scandalously abused’ his early reputation as a successful schoolmaster. Francis Place, abandoning his early enthusiasm for Lancaster, decided that he was ‘adapted to the teaching in the school and to nothing else’ and became ‘mischievous, ridiculous and childish’ after he was ‘caressed by the great’. Halévy summed him up as ‘a pure madman’.

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