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C19, Covid-19, and Conferencing C19、Covid-19和会议
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2021-12-01 DOI: 10.1353/esq.2021.0008
Josh Doty
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引用次数: 0
Fake News!!! Poe’s Balloon Story and the Penny Papers! 假新闻!!!坡的气球故事和便士纸!
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0014
Lydia G. Fash
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引用次数: 1
Critique, Belief, and the Negative Tendencies of New England Transcendentalism 批判、信仰与新英格兰超验主义的消极倾向
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0010
David Faflik
ESQ | V. 66 | 3RD QUARTER | 2020 In his early essay “Spiritual Laws” (1841), the Massachusettsborn Unitarian minister turned Transcendentalist agitator Ralph Waldo Emerson confronted nineteenth-century New England’s divided spiritual experience. On the one hand, Emerson was alive to what he called the “intellectual obstructions and doubts of his age.”1 Among these he counted the “theological problems” that he says beset the region’s “young people,” whom he describes as being preoccupied with “original sin, origin of evil, predestination, and the like.” On the other hand, the Yankee in Emerson remained connected to the “practical life” of his native Commonwealth state. This life, too, qualified as part of what he named our “spiritual estate” (CW, 2:84) Whether “we come out of the caucus, or the bank, or the Abolition convention, or the Temperance meeting, or the Transcendental club,” Emerson wrote, and no matter if we were “farmers,” “poets,” “women,” “laborers,” or “children,” we must find that “a little consideration of what takes place around us every day would show us, that a higher law than that of our will regulates events.” “Belief and love” are ours, Emerson seems sure. “The whole course of things goes to teach us faith. We only need obey” (CW, 2:77–81, 84). This was a lesson the writer embraced inand Critique, Belief, and the Negative Tendencies of New England Transcendentalism
ESQ|V.66|2020年第三季度在他的早期文章《精神法则》(1841年)中,马萨丘塞茨伯恩一神论牧师出身的超验主义鼓动家拉尔夫·沃尔多·爱默生直面了19世纪新英格兰分裂的精神体验。一方面,爱默生对他所说的“他那个时代的智力障碍和怀疑”充满了活力。1在这些问题中,他列举了困扰该地区“年轻人”的“神学问题”,他形容这些年轻人专注于“原罪、邪恶的起源、命运等等”。另一方面,爱默生的北方佬仍然与他家乡英联邦州的“现实生活”保持着联系。爱默生写道,这种生活也是他所称的“精神遗产”的一部分(CW,2:84)无论“我们是从党团、银行、废奴大会、禁酒会还是超越俱乐部出来的”,无论我们是“农民”、“诗人”、“妇女”、“劳动者”还是“儿童”,我们都必须发现,“只要稍微考虑一下我们周围每天发生的事情,就会发现,有一条比我们的意志更高的法律来规管事件。”爱默生似乎确信,“信仰和爱”是我们的。“所有的事情都教会了我们信仰。我们只需要服从”(CW,2:77-81,84)。这是作者所接受的一个教训:新英格兰超验主义的批判、信仰和消极倾向
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引用次数: 0
“I Shall Get So Decayed with Laziness”: The Ideology of the Broke Down Veteran in Miss Ravenel’s Conversion “我将懒惰得如此腐朽”:《拉文内尔小姐的皈依》中精神崩溃的老兵的意识形态
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0018
Ashley E. Bowen
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引用次数: 0
Elizabeth Stoddard’s Geologic Form: Patience, Indifference, Crisis 伊丽莎白·斯托达德的地质形态:耐心、冷漠、危机
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0012
Sylvan Goldberg
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引用次数: 0
“The Great Work of Mutual Education”: Class, Popularity, and the Position of the Intellectual in Margaret Fuller’s Literary Journalism “相互教育的伟大作品”:阶级、民众与知识分子在富勒文学新闻学中的地位
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0015
C. Spahr
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引用次数: 0
A Postsecular Iola Leroy: Frances Harper’s Revision of Philadelphia Unitarianism 后世俗的艾拉·勒罗伊:弗朗西斯·哈珀对费城一神论的修正
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0020
Dawn M. Coleman
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引用次数: 1
Landscapes of Resistance: Polar Allusion and the Northern Frontier in the Fiction of Constance Fenimore Woolson 反抗的风景线:冯小说中的极地隐喻与北方边疆
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0013
Jacqueline Justice
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引用次数: 0
Authority, Affect, and Impersonality in Lydia Maria Child’s Social Criticism 莉迪亚·玛丽亚·查尔德社会批评中的权威、情感与客观
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0017
B. O’Neill
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引用次数: 0
The Return of Frances Ellen Watkins Harper 弗朗西斯·艾伦·沃特金斯·哈珀的回归
4区 文学 0 LITERATURE, AMERICAN Pub Date : 2020-12-18 DOI: 10.1353/esq.2020.0016
E. Gardner
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引用次数: 1
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ESQ-A JOURNAL OF THE AMERICAN RENAISSANCE
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