John Henry Newman's reflections on what he described as "the theology of a religious imagination" contain considerations that are relevant to the disciplines of philosophy and literature as well as theology. Newman was convinced that all beliefs-religious, secular or political—must first be credible to the imagination and that the religious object is only adequately appropriated via an imaginative process that calls to mind the working of the literary imagination. Drawing especially on the Romantic tradition, Newman portrays the imagination as the capacity to relate to an object as a "'whole"', that is to say, as something with a claim on us. This understanding of the imagination is at work in Newman's discussion of the 'idea' of Christianity and its progress (or lack thereof) through history. The Christian 'idea' can only be discerned to the degree that it comes to expression in a variety of historical forms. These, in turn, become the object of inquiry and reflection. For Newman, then, the adequate appropriation of the object of Christian faith requires both an act of the imagination and a willingness to engage in critical, historical reflection.
约翰·亨利·纽曼(John Henry Newman)对他所描述的“宗教想象的神学”的反思包含了与哲学、文学以及神学学科相关的考虑。纽曼坚信，所有的信仰——宗教的、世俗的或政治的——首先必须是想象可信的，而宗教对象只有通过一个想象的过程才能被充分地利用，这个过程会让人想起文学想象力的运作。纽曼特别借鉴了浪漫主义传统，将想象力描绘成一种将物体作为“整体”联系起来的能力，也就是说，作为一种对我们有要求的东西。这种对想象力的理解在纽曼对基督教的“理念”及其在历史上的进步(或缺乏)的讨论中发挥了作用。基督教的“理念”，只有在它以各种不同的历史形式表现出来的时候，才能被辨认出来。这些反过来又成为探究和反思的对象。对于纽曼，然后，适当的挪用对象的基督教信仰既需要想象力的行为和愿意从事批判，历史的反思。
{"title":"The Imagination in the Life and Thought of John Henry Newman","authors":"T. Merrigan","doi":"10.4000/CVE.4829","DOIUrl":"https://doi.org/10.4000/CVE.4829","url":null,"abstract":"John Henry Newman's reflections on what he described as \"the theology of a religious imagination\" contain considerations that are relevant to the disciplines of philosophy and literature as well as theology. Newman was convinced that all beliefs-religious, secular or political—must first be credible to the imagination and that the religious object is only adequately appropriated via an imaginative process that calls to mind the working of the literary imagination. Drawing especially on the Romantic tradition, Newman portrays the imagination as the capacity to relate to an object as a \"'whole\"', that is to say, as something with a claim on us. This understanding of the imagination is at work in Newman's discussion of the 'idea' of Christianity and its progress (or lack thereof) through history. The Christian 'idea' can only be discerned to the degree that it comes to expression in a variety of historical forms. These, in turn, become the object of inquiry and reflection. For Newman, then, the adequate appropriation of the object of Christian faith requires both an act of the imagination and a willingness to engage in critical, historical reflection.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81674923","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
John Henry Newman has been blamed for being highly strung. A man who would make amends, to atone for a lambasted decision to abide by a rule, which he now deemed honourable though he then branded it as dishonest, could only be expected to keep his secrets secret. His thereafter feeling impelled to deliver Apologia pro Vita Sua, to rebut the charge of deluding himself and beguiling the throng of well-wishers, raised eyebrows. The diary of his conversion is yet no anticlimax, since he wilfully enshrined his apology in apologetics. A proud British, and an Oxbridge divine, with a lifelong pledge to make out the truth in the maze of a schism, needs must when the devil drives. His counterevidence stemmed from his pious assent that his detractor’s doubt was not devoid of acumen, so his asseveration was redolent of his indebtedness to forefathers, whose authority he made it a point of honour of ascertaining. That self-styled self-assertion has hence a ring of truth, for making much ado about nothing, as befits truth, which is stranger than fiction. A return to the fold for the prodigal son was thus his way of cutting the long story of Anglican erring ways short. The rhetoric of his dissent is therefore but his will and his way to emphasize the artless beauty of antique simplicity.
约翰·亨利·纽曼被指责过于紧张。一个人如果愿意弥补，为自己当初因遵守规则而受到的谴责而赎罪，他现在认为这是光荣的，但后来却认为这是不诚实的，那么他只能保守自己的秘密。此后，他不得不发表《为生命道歉》(Apologia pro Vita Sua)，以反驳他欺骗自己和欺骗祝福者的指控，这让人感到惊讶。他改变信仰的日记并没有让人扫兴，因为他故意把自己的道歉写进了道歉书。一个骄傲的英国人，一个牛津剑桥的神人，一生都发誓要在分裂的迷宫中找出真相，当魔鬼驱使时，他必须这样做。他的反证源于他虔诚地同意，他的批评者的怀疑并非缺乏智慧，所以他的断言令人想起他对祖先的感激，他把弄清祖先的权威作为一种荣誉。因此，这种自封的自我主张有一种真理的意味，因为它无事生非，与真理相称，而真理比小说更奇怪。因此，浪子回头就是他缩短英国国教错误行为的长篇大论的方法。因此，他的异议的修辞不过是他的意志和他的方式来强调古朴的质朴之美。
{"title":"‘One man’s meat is another man’s poison’. The Rhetoric of Dissent in John Henry Cardinal Newman’s Apologia pro Vita Sua (1864)","authors":"Bertrand Lentsch","doi":"10.4000/CVE.4787","DOIUrl":"https://doi.org/10.4000/CVE.4787","url":null,"abstract":"John Henry Newman has been blamed for being highly strung. A man who would make amends, to atone for a lambasted decision to abide by a rule, which he now deemed honourable though he then branded it as dishonest, could only be expected to keep his secrets secret. His thereafter feeling impelled to deliver Apologia pro Vita Sua, to rebut the charge of deluding himself and beguiling the throng of well-wishers, raised eyebrows. The diary of his conversion is yet no anticlimax, since he wilfully enshrined his apology in apologetics. A proud British, and an Oxbridge divine, with a lifelong pledge to make out the truth in the maze of a schism, needs must when the devil drives. His counterevidence stemmed from his pious assent that his detractor’s doubt was not devoid of acumen, so his asseveration was redolent of his indebtedness to forefathers, whose authority he made it a point of honour of ascertaining. That self-styled self-assertion has hence a ring of truth, for making much ado about nothing, as befits truth, which is stranger than fiction. A return to the fold for the prodigal son was thus his way of cutting the long story of Anglican erring ways short. The rhetoric of his dissent is therefore but his will and his way to emphasize the artless beauty of antique simplicity.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89033840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In his psychological biography of Newman, initially published in 1906, Henri Bremond (1865-1933) devoted one part of the work explicitly to "The Writer and the Preacher". However, Newman the preacher in a real sense pervades the whole of the book inasmuch as the sermons furnished Bremond clues to deciphering the man who preached them. As revelatory of Newman's "inner life," the sermons excerpted in the biography and selected for integral inclusion in the volume of sermons in French translation published by Bremond as Newman. La vie chretienne (1906) reveal Newman as an existential thinker— in which Bremond finds a way of reconciling a tension he discerns in Newman between religious experience and external authority that surfaces in Newman's writings.
{"title":"Henri Bremond: Preaching Newman the Preacher","authors":"C. Talar","doi":"10.4000/CVE.4819","DOIUrl":"https://doi.org/10.4000/CVE.4819","url":null,"abstract":"In his psychological biography of Newman, initially published in 1906, Henri Bremond (1865-1933) devoted one part of the work explicitly to \"The Writer and the Preacher\". However, Newman the preacher in a real sense pervades the whole of the book inasmuch as the sermons furnished Bremond clues to deciphering the man who preached them. As revelatory of Newman's \"inner life,\" the sermons excerpted in the biography and selected for integral inclusion in the volume of sermons in French translation published by Bremond as Newman. La vie chretienne (1906) reveal Newman as an existential thinker— in which Bremond finds a way of reconciling a tension he discerns in Newman between religious experience and external authority that surfaces in Newman's writings.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90871999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The collection of John Henry Newman’s letters is now complete. It has taken the Birmingham Oratory almost fifty years and seven editors to complete a task that Newman himself had started as early as 1825 and that his friends and/or biographers had attempted at different times.This collection — « the finest collection (of letters) in the English language » — comprises about 20,000 letters in 32 volumes, making it necessary for the average reader to refer to selections ; two have been published in the last fifty years and the more recent one, translated under the aegis of the Association Francaise des Amis de Newman, was published for the centenary of Newman’s death that the French public may get to know the person of the cardinal in the context of the time.
{"title":"Les lettres de Newman","authors":"J. Clais-Girard","doi":"10.4000/cve.4754","DOIUrl":"https://doi.org/10.4000/cve.4754","url":null,"abstract":"The collection of John Henry Newman’s letters is now complete. It has taken the Birmingham Oratory almost fifty years and seven editors to complete a task that Newman himself had started as early as 1825 and that his friends and/or biographers had attempted at different times.This collection — « the finest collection (of letters) in the English language » — comprises about 20,000 letters in 32 volumes, making it necessary for the average reader to refer to selections ; two have been published in the last fifty years and the more recent one, translated under the aegis of the Association Francaise des Amis de Newman, was published for the centenary of Newman’s death that the French public may get to know the person of the cardinal in the context of the time.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83509475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A preacher's sermons ought to have "a peculiarity, an identity of style, which enables one to recognize the author at a glance," in John Henry Newman's view. The intellectual and developmental character of his sermons have a consistency and distinctive theory and epistemology of faith. With this in mind, the essay examines several key events and examples of his university preaching style beginning with his final sermon to the university faculty at Oxford in 1 8 43 , through his time in Dublin in 1 8 5 6, with a final look at his acceptance speech when named a Cardinal in 1 8 79 . There is a brief comparison of his preaching style to two of his Discourses on Mary in 1 8 49 which are polemical and hortatory. Newman's aim in university preaching was to cultivate a theology of the heart and gave a persuasive example by his humble contemplation of God.
约翰·亨利·纽曼(John Henry Newman)认为，传教士的布道应该“有一种特点，一种风格，使人们一眼就能认出作者”。他的布道具有知性和发展性的特点，具有一致性和独特的信仰理论和认识论。考虑到这一点，本文考察了他大学讲道风格的几个关键事件和例子，从1843年他在牛津大学的最后一次讲道开始，到1856年他在都柏林的时间，最后看了他1879年被任命为红衣主教时的接受演讲。他的布道风格和1849年关于玛利亚的两篇演讲有一个简短的比较，这两篇演讲都是争论性的和劝诫性的。纽曼在大学讲道的目的是培养一种神学的心，并给出了一个有说服力的例子，他的谦卑的沉思上帝。
{"title":"The Intellectual and Developmental Character of Cardinal Newman’s University Preaching Style","authors":"Edward J. Ondrako","doi":"10.4000/CVE.4807","DOIUrl":"https://doi.org/10.4000/CVE.4807","url":null,"abstract":"A preacher's sermons ought to have \"a peculiarity, an identity of style, which enables one to recognize the author at a glance,\" in John Henry Newman's view. The intellectual and developmental character of his sermons have a consistency and distinctive theory and epistemology of faith. With this in mind, the essay examines several key events and examples of his university preaching style beginning with his final sermon to the university faculty at Oxford in 1 8 43 , through his time in Dublin in 1 8 5 6, with a final look at his acceptance speech when named a Cardinal in 1 8 79 . There is a brief comparison of his preaching style to two of his Discourses on Mary in 1 8 49 which are polemical and hortatory. Newman's aim in university preaching was to cultivate a theology of the heart and gave a persuasive example by his humble contemplation of God.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84517212","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article illustrates the remarkable impact which Newman’s preaching had upon his hearers and his extraordinary ability to enter into the minds and hearts of both hearers and readers. But emphasis is placed above all on the underlying aim of all his preaching, summed up in the formula of Fr Henry Tristram, one time superior of the Birmingham Oratory which Newman founded: for Newman, preaching must constitute an incentive not only to ‘living better’ but also to ‘praying better’. However stern a moralist he may appear to be at times, he never indulges in mere moralising, any more than he simply expounds doctrine for its own sake. Both are, on the contrary, placed in the service of helping hearers and readers to deepen progressively a lived relationship with the God whom Newman himself discovered in the depths of his own consciousness. Thus his rediscovery, through his reading of the Church Fathers, of the central role in Christianity of the doctrines of the Incarnation, the Resurrection and the Trinity, led him to explore the implications for the Christian of the theme of the ‘indwelling’ of the Holy Spirit and to suggest that the ‘true Christian’ may ‘almost be defined’ as ‘one who has a ruling sense of God’s presence within him’. It is above all in his exploration of the intricate relationship existing between dogma, ethics and spirituality, combined with his keen psychological penetration, that Newman’s greatness as a preacher lies.
{"title":"Newman the Preacher","authors":"Paul Chavasse","doi":"10.4000/CVE.4798","DOIUrl":"https://doi.org/10.4000/CVE.4798","url":null,"abstract":"This article illustrates the remarkable impact which Newman’s preaching had upon his hearers and his extraordinary ability to enter into the minds and hearts of both hearers and readers. But emphasis is placed above all on the underlying aim of all his preaching, summed up in the formula of Fr Henry Tristram, one time superior of the Birmingham Oratory which Newman founded: for Newman, preaching must constitute an incentive not only to ‘living better’ but also to ‘praying better’. However stern a moralist he may appear to be at times, he never indulges in mere moralising, any more than he simply expounds doctrine for its own sake. Both are, on the contrary, placed in the service of helping hearers and readers to deepen progressively a lived relationship with the God whom Newman himself discovered in the depths of his own consciousness. Thus his rediscovery, through his reading of the Church Fathers, of the central role in Christianity of the doctrines of the Incarnation, the Resurrection and the Trinity, led him to explore the implications for the Christian of the theme of the ‘indwelling’ of the Holy Spirit and to suggest that the ‘true Christian’ may ‘almost be defined’ as ‘one who has a ruling sense of God’s presence within him’. It is above all in his exploration of the intricate relationship existing between dogma, ethics and spirituality, combined with his keen psychological penetration, that Newman’s greatness as a preacher lies.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87823778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The "astonishing variety of literary genres" to which Newman turned his hand must not blind us to the underlying unity of all his work. His two novels are thus not mere diversions but form an integral part of his overall vision. The article examines Newman's skills (and occasional weaknesses) as a novelist, the (relative) value of his historical tableaux and, most importantly, the autobiographical content and the religious dimension of each, in particular Callista (1856). Whilst Loss and Gain (1848) can in no way be described as autobiographical it certainly contains, alongside the author's brilliant satire of Oxford at the time of the Tractarian Movement, elements of his own experience of conversion to Catholicism. Callista offers an even richer source of insight into the mind of the author. Whilst a number of theological themes emerge which give the novel an apologetic dimension-the authority of the Church, the importance of the priesthood, the nature of evil and sin, the importance of the liturgy and the significance of martyrdom amongst others-the key theme of the novel, and its chief centre of interest, is to be found in the theme of conversion—this time to Christianity itself-and the role played by conscience in this process, as illustrated in the character of the young Greek pagan, Callista.
{"title":"Newman et la conscience dans son roman Callista et dans son sermon « Ce qui dispose à la foi »","authors":"M. Durand","doi":"10.4000/CVE.4778","DOIUrl":"https://doi.org/10.4000/CVE.4778","url":null,"abstract":"The \"astonishing variety of literary genres\" to which Newman turned his hand must not blind us to the underlying unity of all his work. His two novels are thus not mere diversions but form an integral part of his overall vision. The article examines Newman's skills (and occasional weaknesses) as a novelist, the (relative) value of his historical tableaux and, most importantly, the autobiographical content and the religious dimension of each, in particular Callista (1856). Whilst Loss and Gain (1848) can in no way be described as autobiographical it certainly contains, alongside the author's brilliant satire of Oxford at the time of the Tractarian Movement, elements of his own experience of conversion to Catholicism. Callista offers an even richer source of insight into the mind of the author. Whilst a number of theological themes emerge which give the novel an apologetic dimension-the authority of the Church, the importance of the priesthood, the nature of evil and sin, the importance of the liturgy and the significance of martyrdom amongst others-the key theme of the novel, and its chief centre of interest, is to be found in the theme of conversion—this time to Christianity itself-and the role played by conscience in this process, as illustrated in the character of the young Greek pagan, Callista.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88875649","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Volume XXXII (Supplement) of The Letters and Diaries of John Henry Newman, published in October 2008, includes a previously unpublished journal of his time in Dublin which Newman had kept from November 1853 to March 1856. The diary covers a range of administrative and other details to do with his Rectorship of the Catholic University of Ireland but its most significant entries relate to Newman’s relationships with the Irish bishops. One entry in particular raises the question whether and to what extent the bishops were actually committed to the Catholic University project or whether their primary concern was not the more negative one of blocking the efforts of the Queen’s Colleges. While this or very similar material had been reproduced in the Autobiographical Writings and picked up by early biographers such as Wilfrid Ward, it is given an enhanced impact when read in its original context in the Dublin journal. This prompts us to reconsider that historiography which tends to reduce considerations of the success or otherwise of the Catholic University to a clash between Newman and Archbishop Paul Cullen. It must be acknowledged that Newman’s subsequent—i.e. non-contemporary—writing on the matter has been a key determinant of this trend. It is timely then, in the light of the publication of Newman’s Dublin Diary to reassess current thinking and identify more clearly the challenges for historians of the period.
{"title":"Journal of a Frustrated Soul: John Henry Newman’s Dublin Diary (November 1853—March 1856) and the Perceived Failure of the Catholic University of Ireland","authors":"P. Conway","doi":"10.4000/CVE.4854","DOIUrl":"https://doi.org/10.4000/CVE.4854","url":null,"abstract":"Volume XXXII (Supplement) of The Letters and Diaries of John Henry Newman, published in October 2008, includes a previously unpublished journal of his time in Dublin which Newman had kept from November 1853 to March 1856. The diary covers a range of administrative and other details to do with his Rectorship of the Catholic University of Ireland but its most significant entries relate to Newman’s relationships with the Irish bishops. One entry in particular raises the question whether and to what extent the bishops were actually committed to the Catholic University project or whether their primary concern was not the more negative one of blocking the efforts of the Queen’s Colleges. While this or very similar material had been reproduced in the Autobiographical Writings and picked up by early biographers such as Wilfrid Ward, it is given an enhanced impact when read in its original context in the Dublin journal. This prompts us to reconsider that historiography which tends to reduce considerations of the success or otherwise of the Catholic University to a clash between Newman and Archbishop Paul Cullen. It must be acknowledged that Newman’s subsequent—i.e. non-contemporary—writing on the matter has been a key determinant of this trend. It is timely then, in the light of the publication of Newman’s Dublin Diary to reassess current thinking and identify more clearly the challenges for historians of the period.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86717399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The meaning that sounds carry has always mattered to poetry but in a culture developing new communication technology using sound, the Victorians heard poetry's capacities to signal to the ear anew. This essay considers a number of poets writing after the invention, principally, of Morse code, the telegraph and the telephone, and their culturally-pertinent ruminations on what human messages sound could bear across across space and time. The essay concludes with Alfred Tennyson's life-long interest in the meanings of sound. It suggests ways in which telegraphy provides an analogue to his conceptions of the survival of the meaning of the dead through messages in the air.
{"title":"Poetry in the age of new sound technology: Mallarmé to Tennyson","authors":"F. O'gorman","doi":"10.4000/cve.5811","DOIUrl":"https://doi.org/10.4000/cve.5811","url":null,"abstract":"The meaning that sounds carry has always mattered to poetry but in a culture developing new communication technology using sound, the Victorians heard poetry's capacities to signal to the ear anew. This essay considers a number of poets writing after the invention, principally, of Morse code, the telegraph and the telephone, and their culturally-pertinent ruminations on what human messages sound could bear across across space and time. The essay concludes with Alfred Tennyson's life-long interest in the meanings of sound. It suggests ways in which telegraphy provides an analogue to his conceptions of the survival of the meaning of the dead through messages in the air.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83124962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Thomas Hardy was born in 1840 and is still known today for the decades he devoted to the art of fiction and the numerous novels and short stories he wrote. But the novelist is far less known for the poetry he persistently composed. In 1898, he suddenly decided to stop writing fiction and devote himself to poetry only. This paper intends to explore not only his choice but the way Hardy always had of resorting to both fiction and poetry, as if the limit were but artificial and alien to his art.
{"title":"Thomas Hardy entre fiction et poésie","authors":"Jean-Charles Perquin","doi":"10.4000/CVE.5888","DOIUrl":"https://doi.org/10.4000/CVE.5888","url":null,"abstract":"Thomas Hardy was born in 1840 and is still known today for the decades he devoted to the art of fiction and the numerous novels and short stories he wrote. But the novelist is far less known for the poetry he persistently composed. In 1898, he suddenly decided to stop writing fiction and devote himself to poetry only. This paper intends to explore not only his choice but the way Hardy always had of resorting to both fiction and poetry, as if the limit were but artificial and alien to his art.","PeriodicalId":41197,"journal":{"name":"CAHIERS VICTORIENS & EDOUARDIENS","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2009-04-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74689623","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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