Guide to the Logan Pearsall Smith Collection. INSTITUTION Trinity Univ., San Antonio, Tex
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
George Bernard Shaw, the Fabian Society, and Reconstructionist Education Policy: the London School of Economics and Political Science
George Bernard Shaw, the Fabian Society, and Reconstructionist Education Policy: the London School of Economics and Political Science Jim McKernan East Carolina University, Greenville, NC, USA “He who can does, He who cannot teaches” (G.B. Shaw) Introduction When four members of the Executive Committee of the newly founded Fabian Society 1 met at Sidney Webb’s summer house at Borough Farm, near Godalming, Surrey, on the morning of 4 August, 1894 there was exciting news. The four left-wing intellectual radicals present were: Beatrice and Sidney Webb, Graham Wallas, (of the London School Board) and George Bernard Shaw. Sidney told the breakfast group of a letter he had received the previous day from Henry Hunt Hutchinson, a Derby solicitor who left his estate, a sum of ten thousand pounds sterling, to be used by the Fabian Society for its purposes. It appears that Sidney Webb probably initiated the idea of a London Economics Research School, but had the sound practical support and advice of Shaw and later, the financial support of Shaw’s wife, Charlotte Frances Payne-Townshend, an Irishwoman from Derry, County Cork. This paper explores the social reconstructionist educational and social policies employed by both the Webbs and George Bernard Shaw in establishing the London School of Economics and Political Science as a force to research and solve fundamental social problems like poverty in the United Kingdom in the late Nineteenth Century. That schools might function as agencies for dealing with the reformation of socio-economic problems has been a prime tenet of reconstructionist educational theory . 2 Social reconstructionist thought as an educational policy emerged in the USA from the time of the Great Depression of the 1930’s until the Civil Rights period of the 1960’s and many see it as a pre-cursor to critical theory in education. -
The Holiness Movement the Good, the Bad, and the Ugly Part 1
Community Bible Church Instructor: Bill Combs THE HOLINESS MOVEMENT THE GOOD, THE BAD, AND THE UGLY PART 1 I. INTRODUCTION A. Though the title of this series is “The Holiness Movement,” we actually will be taking a more comprehensive historical perspective. What is technically called the Holiness movement, as we will see, developed out of the Methodist Church in the middle of the 19th century (the 1800s) in American. It was an attempt to preserve the teachings on holiness of John Wesley (1703–1791), the founder of Methodism. Wesley came up with the new and unique idea of a second transforming work of grace that is distinct from and subsequent to the new birth. This second blessing of entire sanctification is just as powerful and transforming as the first transforming work of grace—the new birth or regeneration. The Methodist Church eventually forsook Wesley’s view of sanctification at the end of the 19th century, but the Holiness Movement continued to champion Wesley’s view. Part of this Holiness tradition led to what is called the Keswick (the “w” is silent) movement. It is the particular form of Holiness teaching found in the Keswick movement that is of most interest to us in our study the next few weeks. The Keswick movement began at the end of the 19th century and in the 20th century became the most common way of understanding the Bible’s teaching on holiness in fundamentalism and most churches in the broader evangelical tradition—Baptist churches, Bible churches, some Presbyterian churches (also many parachurch organizations, such as Campus Crusade for Christ). -
The Origins and Development of the Fabian Society, 1884-1900
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1986 The Origins and Development of the Fabian Society, 1884-1900 Stephen J. O'Neil Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the History Commons Recommended Citation O'Neil, Stephen J., "The Origins and Development of the Fabian Society, 1884-1900" (1986). Dissertations. 2491. https://ecommons.luc.edu/luc_diss/2491 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1986 Stephen J. O'Neil /11/ THE ORIGINS AND DEVELOPMENT OF THE FABIAN SOCIETY, 1884-1900 by Stephen J. O'Neil A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 1986 ACKNOWLEDGEMENTS This work is the product of research over several years' span. Therefore, while I am endebted to many parties my first debt of thanks must be to my advisor Dr. Jo Hays of the Department of History, Loyola University of Chicago; for without his continuing advice and assistance over these years, this project would never have been completed. I am also grateful to Professors Walker and Gutek of Loyola who, as members of my dissertation committee, have also provided many sug gestions and continual encouraqement in completing this project. -
A “Feminine” Heartbeat in Evangelicalism and Fundamentalism
A “Feminine” Heartbeat in Evangelicalism and Fundamentalism DAVID R. ELLIOTT Protestant fundamentalism has often been characterized as militant, rationalistic, paternalistic and even misogynist.1 This was particularly true of Baptist and Presbyterian fundamentalists who were Calvinists. Yet, evangelicalism and fundamentalism also had a feminine, mystical, Arminian expression which encouraged the active ministry of women and which had a profound impact upon the shaping of popular piety through devotional writings and mystical hymnology.2 This paper examines the “feminine” presence in popular fundamentalism and evangelicalism by examining this expression of religion from the standpoint of gender, left brain/right brain differences, and Calvinistic versus Arminian polarities. The human personality is composed of both rational and emotional aspects, both of equal value. The dominance of either aspect reflects the favouring of a particular hemisphere of the brain. Males have traditionally emphasized the linear, rational left side of the brain over the intuitive, emotional right side. Females have tended to utilize the right side of the brain more,3 although some males are more right-brained and some females are more left-brained. Such differences may be genetic, hormonal or sociological. Brain researcher Marilyn Ferguson favours the sociologi- cal explanation and suggests a deliberate reorientation to the right side of the brain as means of transforming society away from confrontation to a state of peace. She sees the feminist movement accomplishing much of this transformation of society by emphasizing the right side of the brain.4 When looking at the two dominant expressions of Protestantism – Historical Papers 1992: Canadian Society of Church History 80 “Feminine” Heartbeat in Evangelicalism and Fundamentalism Calvinism and Methodism, we find what appears to be a left/right brain dichotomy. -
Russell-Autobiography.Pdf
Autobiography ‘Witty, invigorating, marvellously candid and generous in spirit’ Times Literary Supplement Bertrand Russell Autobiography First published in 1975 by George Allen & Unwin Ltd, London First published in the Routledge Classics in 2010 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Avenue, New York, NY 10016 Routledge is an imprint of the Taylor and Francis Group, an informa business This edition published in the Taylor & Francis e-Library, 2009. To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk. © 2009 The Bertrand Russell Peace Foundation Ltd Introduction © 1998 Michael Foot All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data A catalog record for this book has been requested ISBN 0-203-86499-9 Master e-book ISBN ISBN10: 0–415–47373–X ISBN10: 0–203–86499–9 (ebk) ISBN13: 978–0–415–47373–6 ISBN13: 978–0–203–86499–9 (ebk) To Edith Through the long years I sought peace, I found ecstasy, I found anguish, I found madness, I found loneliness, I found the solitary pain that gnaws the heart, But peace I did not find. -
60 Geoffrey Scott, 1914
Geoffrey Scott, 1914. 60 Downloaded from http://www.mitpressjournals.org/doi/pdf/10.1162/1526381041165494 by guest on 27 September 2021 Geoffrey Scott and the Dream-Life of Architecture MARK CAMPBELL When the English aesthete Geoffrey Scott sat down in the spring of 1918 to continue the “history of taste” he had begun four years earlier with the Architecture of Humanism, he was struck by a frustratingly sudden attack of writer’s block. The severity of this attack was even more pronounced given his long-standing plans to add to this history; yet in spite of his initial enthu- siasm, Scott’s daughter-in-law, the writer Iris Origo, vividly remembered the scene in his study, where a large piece of foolscap . lay for many weeks upon the centre of his desk, bearing, in his fine scholar’s hand, the following words, and these only: A HISTORY OF TASTE Volume I Chapter I “It is very difficult . .”1 Origo was alluding not only to Scott’s difficulty with writing, however, but to the gravity of his “black moods,” which left him “incapable of doing any work” and would ultimately result in his complete nervous breakdown later that year.2 Following his doctor’s concerned advice, Scott traveled to Switzerland, where he was treated in the Lausanne clinic of Dr. Roger Vittoz (1863–1925), one of the preeminent psychologists of the period and the author of the mag- isterial Treatment of Neurasthenia by Teaching of Brain Control.3 With a perfunctory sweep of his hand, Vittoz proclaimed Scott a neurasthenic, his much-preferred diagnosis, and prescribed a lengthy course of treatment. -
Mary Lago Collection Scope and Content Note
Special Collections 401 Ellis Library Columbia, MO 65201 (573) 882-0076 & Rare Books [email protected] University of Missouri Libraries http://library.missouri.edu/specialcollections/ Mary Lago Collection Scope and Content Note The massive correspondence of E. M. Forster, which Professor Lago gathered from archives all over the world, is one of the prominent features of the collection, with over 15,000 letters. It was assembled in preparation for an edition of selected letters that she edited in collaboration with P. N. Furbank, Forster’s authorized biographer. A similar archive of Forster letters has been deposited in King’s College. The collection also includes copies of the correspondence of William Rothenstein, Edward John Thompson, Max Beerbohm, Rabindranath Tagore, Edward Burne-Jones, D.S. MacColl, Christiana Herringham, and Arthur Henry Fox-Strangways. These materials were also gathered by her in preparation for subsequent books. In addition, the collection contains Lago’s extensive personal and professional correspondence, including correspondence with Buddhadeva Bose, Penelope Fitzgerald, P.N. Furbank, Dilys Hamlett, Krishna Kripalani, Celia Rooke, Stella Rhys, Satyajit Ray, Amitendranath Tagore, E.P. Thompson, Lance Thirkell, Pratima Tagore, John Rothenstein and his family, Eric and Nancy Crozier, Michael Holroyd, Margaret Drabble, Santha Rama Rau, Hsiao Ch’ien, Ted Uppmann, Edith Weiss-Mann, Arthur Mendel, Zia Moyheddin and numerous others. The collection is supplemented by extensive files related to each of her books, proof copies of these books, and files related to her academic career, honors, awards, and memorabilia. Personal material includes her journals and diaries that depict the tenuous position of a woman in the male-dominated profession of the early seventies. -
The Story of the Sybil Campbell Library Collection and the Principles That Determined Its Content
Sybil Campbell Library Monograph Number 7 THE STORY OF THE SYBIL CAMPBELL LIBRARY COLLECTION AND THE PRINCIPLES THAT DETERMINED ITS CONTENT A SPEECH DELIVERED AT THE LAUNCH OF THE COLLECTION AT THE UNIVERSITY OF WINCHESTER 29 TH MARCH 2007 Strangers who come into contact with the Sybil Campbell Collection for the first time are often struck by the diversity of the material they find there. At one moment you may have in your hand a piece on the Pearl Oyster Fisheries of Ceylon, written in 1905 by Edith Pratt, a Federation member, and in your other hand the history of the women’s organisations in Germany in the 1930s, with photographs and biographies, donated by the German Federation of University Women, or an intriguing 1930s comparison of children’s games in several northern European countries, which the author gave the Library after staying in Crosby Hall. These books are among the many in the Collection which are not in the British Library. We have them and they don’t. They also reflect the close links with other national affiliates of the International Federation of University Women. The reason for this diversity is contained in the story of how the Collection came to be founded in the first place and the twists of its later development which was a little haphazard. It began its life as an indirect result of the pain of the First World War. It was a part of the effort of University Women to foster international understanding in the hope that this would help to build peace in the future. -
Robert Colby
1 Palaces Eternal and Serene: The Vision of Altamura and Isabella Stewart Gardner’s Fenway Court* Robert Colby The 8 December 1907 edition of the Boston Herald claimed to have solved the mystery of a new building at Isabella Gardner’s Fenway Court: “STOREHOUSE BUILT COSTLY AS PALACE.” It went on to explain how the building was erected to house works of art for which there was no room in the museum that had been completed only four years before. Its curious and monumental design, the paper noted, was based on that of a monastery. Like most everything at Fenway Court, the whimsical structure with its baroque detail, austere walls, and oversized trellises was the subject of intense speculation, although its chief practical function was to house carriages and motorcars. Gardner died in 1924, and over the course of the twentieth century the building fell into disrepair. The once-high walls were incrementally lowered and the trellises dismantled, leaving the impression of a stand-alone outbuilding: “the carriage house.” In July of 2009, the Isabella Stewart Gardner Museum demolished what remained of the structure in order to build a new addition. In its original design, the building referred to Altamura, an aesthetic utopia that was the subject of an essay conceived of by Bernard Berenson, Mary Smith Costelloe, and Logan Pearsall Smith.1 “Altamura” appeared in 1898 in the trio’s self-published “little periodical,” the Golden Urn, and described the yearlong liturgy of a fictive English monastery dedicated to “St. Dion” in an indeterminate Italian locale. The essay outlines a new religion, expressing the full measure of aestheticism’s philosophical potential as Epicurean materialism that was yet possessed of a transcendent dimension. -
Review of Barbara Strachey and Jayne Samuels, Eds., Mary Berenson, a Self-Portrait from Her Lett
Reviews Mariechen's self-knowledge by Andrew Brink Mary Berenson, A Self-Portrait from her Letters & Diaries. Edited by Barbara Strachey and Jayne Samuels. London: Victor Gollancz, 1983. Pp. 319; 49 photographs. £12·95· BARBARA STRACHEY, AUTHOR of Remarkable Relations (1980), rightly thinks that our wish for greater depth of portrayal of the Pearsall Smith family is yet to be satisfied. In Mary Berenson, A Self-Portrait, edited by Barbara Strachey and Jayne Samuels, the Pearsall Smiths' eldest daugh ter Mary speaks 'for herself. Mary Berenson was a gifted correspondent and what she has to say is often remarkable both for its poignancy and its cultural significance. As wife and collaborator of the great scholar of Italian Renaissance art, Bernard Berenson, she has much to add to the history ofculture. But it is for her own tangled life that Mary Berenson's posthumous epistolary narrative is most significant: there is much we had not known. Mary Berenson, A Self-Portrait overlaps and amplifies Chap ters 6, 9 and 13 of Remarkable Relations, speaking for herself in elation and in despair, building empires in the world of art-dealing while the world of personal relationships disintegrates around her. The editors remain unobtrusive, letting Mary's voice intone its changes from girl hood to old age, from excited hope to disillusionment. They provide only the necessary informative links between and within the chapters of extracts from letters and diaries. The cumulative effect is powerful, making a documentary from which everyone interested in the rise of modernism and its personal consequences can learn. -
Frances Havergal╎s Letter to Hannah Whitall Smith About Her
The Asbury Journal 73/1: 190-210 © 2018 Asbury Theological Seminary DOI: 10.7252/Journal.01.2018S.10 From the Archives: Frances Havergal’s Letter to Hannah Whitall Smith about her Sanctifcation Experience One of the most used collections in the Archives and Special Collections of B.L. Fisher Library are the Papers of Hannah Whitall Smith (Feb. 7, 1832 – May 1, 1911).1 This Quaker woman and her husband, Robert Pearsall Smith, experienced sanctifcation and were infuenced by the teachings of William E. Boardman. As a result, they became leaders in the early Holiness Movement in the United States. She and her husband carried the teachings to England, where they were instrumental in forming the Higher Life Movement. Hannah became a major speaker and writer on holiness with one of her books, The Christian’s Secret to a Happy Life becoming a holiness classic found all over the world. But Hannah’s interests carried her into many different arenas and connected her with women active in social movements in the U.S. and the United Kingdom. She worked closely with Frances Willard of the Women’s Christian Temperance Union and corresponded with women like Susan B. Anthony, Clara Barton, Frances Power Cobbe, and Josephine Butler. Hannah also became a strong supporter of the women’s suffrage movement and spoke out for women’s rights. She valued her experience of sanctifcation, but also recognized the inherent dangers the experience carried. She collected materials in her “Fanaticism Files” on groups that expressed interest in and an experience of sanctifcation, but frequently left orthodoxy. -
International Virginia Woolf Society Bibliography of Woolf Studies Published in 2005 (With Addenda for Previous Years). Compiled
International Virginia Woolf Society Bibliography of Woolf Studies Published in 2005 (with addenda for previous years). Compiled by Mark Hussey Please send additions and corrections to Celia Marshik, Historian/Bibliographer: [email protected] BOOKS (including those with significant reference to Woolf) Alter, Robert. Imagined Cities: Urban Experience and the Language of the Novel. New Haven: Yale UP, 2005. [see chapter 6 “Woolf: Urban Pastoral”] Bivar, Antonio. Bivar na Corte de Bloomsbury. Sao Paulo: A Girafa Editoria, 2005. Briggs, Julia. Virginia Woolf: An Inner Life. Orlando: Harcourt, 2005 Caine, Barbara. From Bombay to Bloomsbury: A Biography of the Strachey Family. NY: Oxford UP, 2005. Castle, Terry. The Literature of Lesbianism: A Historical Anthology from Ariosto to Stonewall. NY: Columbia UP, 2005. Curtis, Vanessa. The Hidden Houses of Virginia Woolf and Vanessa Bell. London: Robert Hale, 2005. Dalrymple, Theodore. Our Culture, What’s Left of It: The Mandarins and the Masses. Chicago: Ivan R. Dee, 2005. Froula, Christine. Virginia Woolf and the Bloomsbury Avant-Garde: War, Civilization, Modernity. NY: Columbia UP, 2005. Gruber, Ruth. Virginia Woolf: The Will to Create as a Woman. NY: Carroll & Graf, 2005. Hall, Sarah M. Before Leonard: Virginia Woolf’s Unsuitable Suitors. London: Peter Owen 2005. Humm, Maggie. Snapshots of Bloomsbury: The Private Lives of Virginia Woolf and Vanessa Bell. New Brunswick: Rutgers UP, 2005. Kostkowska, Justyna. Virginia Woolf's Experiment in Genre and Politics 1926-1931: Visioning and Versioning The Waves. Lewiston: Edwin Mellen, 2005. Kottler, Jeffrey. Divine Madness: Ten Stories of Creative Struggle. San Francisco: Jossey-Bass, 2005. Kukil, Karen V., ed. Woolf in the Real World: Selected Papers from the Thirteenth International Conference on Virginia Woolf.