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Sto caricando le informazioni... Sesame and Lilies, two lectures: (The Two Paths, The King of the Golden River)di John Ruskin
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Appartiene alle Collane EditorialiEveryman's Library (219) Contiene
John Ruskin's Sesame and Lilies, first published in 1865, stands as a classic nineteenth-century statement on the natures and duties of men and women. The two lectures are ""Of Kings' Treasuries"", in which Ruskin critiques Victorian manhood, and ""Of Queens' Gardens"", in which he counsels women to take their places as the moral guides of men and urges the parents of girls to educate them to this end. Feminist critics of the 1960s and 1970s regarded ""Of Queens' Gardens"" as an exemplary expression of repressive Victorian ideas about femininity, as compared it with John Stuart Mill's more pro. Non sono state trovate descrizioni di biblioteche |
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Google Books — Sto caricando le informazioni... GeneriSistema Decimale Melvil (DDC)823.18Literature English & Old English literatures English fiction Early English 1066-1400Classificazione LCVotoMedia:
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For example, the power of one of the themes--that education is salvific and women are as worthy of education as males--is apparent with his reposte after observing that it is foolish to enslave a woman to a man: "As if he could be helped effectively by a shadow, or worthily by a slave." [115] This is the truth behind the fact that the harems rarely produce great leaders, for the children of slaves are rarely able to raise themselves to be kings and queens.
Ruskin understands English to be a mongrel tongue [33]--cobbled out of trade and a series of migrations--and recognizes that the use of a single word can stamp "class" and merit upon a speaker because of the power of Education. [29-30] He hurls theologians upon the swords of their own mistranslations. [32 ff] He provides an example from Milton's "Lycidas", perhaps taking the elegy as a homily on the keys to heaven. Among his teachings is the observation that "what you took for your own judgment was mere chance prejudice" which drifted in upon you. He suggests you set fire to "such wind-sown herbage of evil surmise". [52] Instead, turn to education, and educate both your thoughts and your passions. [53 ff]
Ruskin is unequivocal about hypocrisy: "A great nation does not mock Heaven and its Powers, by pretending belief in a revelation which asserts the love of money to be the root of all evil, and declaring, at the same time, that it is actuated, and intends to be actuated, in all chief national deeds and measures, by no other love." [61]
Like his Unitarian friend, Carlyle, UU Ruskin began to adopt the “prophetic” stance, familiar from the Bible, of a voice crying from the wilderness and seeking to call a lapsed people back into the paths of righteousness.
These two lectures exemplify Ruskin's self-positioning into a prophetic but marginal role as a disenchanted outsider. Ruskin here is a wondrous voice crying out from the wilderness and seeking to call a lapsed people back into the paths of righteousness. He makes a case for moral and esthetic consistency. The writing exhibits the beauty, ferocity and oddness that are features of Ruskin’s unique career. ( )