The Cultivation of Hatred: The Bourgeois Experience Victoria to Freud (Volume Three)

The Cultivation of Hatred: The Bourgeois Experience Victoria to Freud (Volume Three)

Language: English

Pages: 704

ISBN: 0002552183

Format: PDF / Kindle (mobi) / ePub


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sociology; a fervent phrenologist committed to the proposition that faith is the one secure bridle on filthy passions, Lauvergne wanted to show that such appalling crimes blossom in a society cursed by “the overthrow of the religious, moral and political order.” Documenting his dismay, he cited a Jew who had raped his daughter, forcing her to submit by striking her with a knife: “This kind of rape, under the domestic roof, is becoming more and more common.”56 There is no way to confirm, or

governed is broken.” To be sure, “the authorities and its partisans can regard this as an advantage. The government encounters no obstacles. Nothing contradicts it.” But the results! “It acts freely—but it alone is alive and the nation is dead.”19 One historic if largely unintended effect of the Restoration that followed Napoleon’s fall was a revival of the nation’s political impulse. It was, though, a revival within the narrowest limits. Louis XVIII, brother to the martyred Louis XVI, set in

man is his dinner, and the second his girl,” John Adams noted caustically in 1814, “were truths well known to every democrat and aristocrat, long before the great philosopher Malthus arose, to think he enlightened the world by the discovery.”2 It was Malthus’s pseudoscience, not his glum outlook, that was new. Malthus diluted his original forecast in later editions of On Population, granting that “moral restraint”—late marriage and sexual abstemiousness—might reduce population pressure on

exemplifications of the points made in the text. Nothing would be easier than to match any set of them, many times over, with other instances equally telling and carrying the same weight. *Consider an episode in Home, a didactic novel by one of America’s favorite novelists, Catharine Maria Sedgwick. Mr. Barclay, a minister who rejects corporal punishment, disciplines his ten-year-old son for throwing a kitten into boiling water in a fit of rage, first lecturing him in language no human has ever

cruelties. For some decades, the humane reformers—or those who persuaded themselves that they were humane—had had the upper hand in the making of policy. But they roused anxious and angry voices in opposition, arguing that this so-called humanity had gone too far. Macaulay himself, that unimpeachable liberal, was plagued by doubts about the unchecked philanthropic impulse. In March 1846, commenting in the House of Commons on petitions for mercy to save several convicted insurrectionists from the

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