Exemplary Lives Research Articles

Allen Ginsberg's Biographical Gestures

As Beat archivist turned biographer Bill Morgan makes clear in the title of his recent biography of Allen Ginsberg, I Celebrate Myself: Somewhat Private Life of Allen Ginsberg (2006), Ginsberg's and works are subject to a Whitmanian commerce of publicity and privacy. Having authorized and aided in the production of his letter and journal collections, Ginsberg reveals an intense awareness of the literary-historical importance of his own development as a poet. As I will demonstrate below, a close look at the archival record of his early (pre-Howl) career reveals that Ginsberg has always exercised an editor's control of the face of his private life. In fact, Ginsberg's development of this editorial control of biography and the development of his craft as a poet take place concurrently. Indeed, in reference to Ginsberg's role in the publication of his journals, Mark Schechner explains that Ginsberg understands . . . that he matters less as a poet than as a figure, an exemplary life (334). I will continue this argument, examining Ginsberg's real-time modification of the historical record about the production of his breakthrough poem, The Green Automobile. Alleging to have written the poem in concert with a three-way letter exchange with Jack Kerouac and Neal Cassady, Ginsberg crafts a biographical gesture that formalizes public privacy as the essential condition of Beat literary production. In other words, he highlights the importance of intimate, collaborative exchange as a precondition to the kind of revolutionary texts that have emerged from the Beat movement. Ginsberg's careful manipulation and publication of written materials not originally intended to be (i.e., letters and journals) marks Ginsberg as a curator of his private life. His goal in part, as Schechner claims, is to clarif[y] the example of his extraordinarily singular (334). But Ginsberg's biographical gestures are also poetic gestures; they expand the palette of the poet from the published poem into the gritty realms of private life. Making authorial use of things other than poetic lines, Ginsberg indicates that his poems extend, like the declamatory lines of Howl beyond the orthodoxy of published print. In a sense, then, I continue a conversation,

Spiritual Authority: A Buddhist Perspective

Spiritual AuthorityA Buddhist Perspective Shenpen Hookham Whom Do Buddhists Look to for Spiritual Authority? I am taking spiritual authority in this context to refer to those to whom the tradition looks for authoritative guidance in regard to following the spiritual path. They constitute a category of people about whom, other than to recount their life stories and teachings, little has been written, even in traditional sources. Whether we call them saints, enlightened or realized people, yogins, practitioners, or gurus, who they are, exactly, is difficult to define, and yet without them the tradition is spiritually dead. Reginald A. Ray, in his groundbreaking work Buddhist Saints in India (1999),1 points out how such people are and have always been important, both in the early tradition and in the developed tradition, even though their place has never been well defined. As we shall see in the course of this paper, it is perhaps impossible to define. Ray chooses to talk in terms of “saints” when referring to enlightened people, since their spiritual authority stems from their exemplary lives and extraordinary spiritual knowledge and powers. There are, however, degrees of enlightenment and realization, so I am choosing to refer to the whole range as yogins, with Mahāsiddhas at the top end in terms of experience and spiritual authority and “practitioners” at the bottom. The term yogin presupposes a yogic process with a body of knowledge and experience in regard to it. “Enlightenment” or “realization,” the fruit of the yogic process, refers to insight into the true nature of reality, which those with realization embody, giving them their spiritual authority. In this paper I shall be writing in general terms for the whole Buddhist tradition on the basis of many personal and in-depth encounters with yogins in all the main traditions. This is an area in need of much further research, and what I propose to do in this paper is to flag the issues and raise pertinent questions. My particular interest is how spiritual authority is going to work in the future, especially in the West now that the Buddhist tradition is establishing itself here. [End Page 121] The tendency in modern scholarship has been to assume that spiritual authority in Buddhism lies with monastics (especially male monastics), who teach and are supported by laypeople who look to them for spiritual guidance. Ray challenges this assumption, pointing out that, throughout history, the most genuine spiritual authority within the tradition is found in the Buddhist saints. These are the yogins, male or female, possibly living within or outside monastic institutions, following any number of lifestyles, be it as wandering renunciates, hermits, householders, or kings. Ray, therefore, in place of the twofold model of monks and lay supporters, speaks of a need for a threefold model, which includes the saints /yogins. This puts into a broader historical perspective, the modern trend for Western Buddhists to not automatically think of themselves as a laity dependent on the spiritual authority of monks. At the time of the Buddha, spiritual authority rested in him and his enlightened disciples. Ray refers to their lifestyle as that of wandering forest renunciates. Over time, Buddhism followed the same pattern as emerged in Brahmanic society with the forest renunciates settling near towns and villages so that a symbiotic relationship could develop between the monks and their lay supporters. As the Buddhist tradition moved from an oral to a written tradition, the monastery became the place of learning, where the texts were kept and a highly organized and ordered lifestyle could develop within and around the monastery, contrasting markedly with the freer, and presumably more diverse and spontaneous, lifestyles of the forest renunciates. Ray argues that, as the writers of texts and commentaries, the learned monks systematically rewrote the values and orientation of early Buddhism in favor of the settled, ordered, lifestyle of the monasteries, regarding the renunciate lifestyle as an exceptional, if not inferior, option. His point is that, in this way, spiritual authority moved from the enlightened wandering, renunciate teacher, such as the person of the Buddha, to scholar monks within the monastic organizational hierarchy. He argues that, in this way, the...

Living in a goldfish bowl

You have no choice but to live an exemplary life when clients are your neighbours and know everything that you get up to, says Nicola Lester

Sailing with John Woolman: The Millennium and Maritime Trade

Over the course of his lifetime, the New Jersey Quaker antislavery campaigner John Woolman (1720–72) developed an increasingly comprehensive critique of the global economy, and he focused his attention ever more sharply on the worldwide influence of sailing ships. Wool-man believed that sailing carried great promise because it allowed Christians to reach out to “heathen” peoples around the world. At the same time, however, his encounters with sailing vessels repeatedly reminded him that they could serve as instruments of violence and corruption, destroying the lives of mariners and promoting a culture of extravagance, exploitation, impiety, and waste. Woolman sought to live an exemplary life and distance himself from pernicious commerce. He also wanted to travel because he believed that he had a message for the world. How, then, could he, as a good Christian, sail? Woolman struggled with this question for years, and though he boarded several ships for extended journeys, the experience increasingly tormented his conscience. His ambivalence toward sailing affected his tactics as a protestor, his vision for the future, and the content of his analysis of the slave trade.

自殺與儒家的生死價值觀: 以《列女傳》為例

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文以《後漢書˙列女傳》為例，探討女性在節死問題上的道德取向及對自殺行為的道德詮釋。筆者認為，《列女傳》所體現的價值取向屬於儒家道德的大傳統，同時由於其“性別倫理”的特質，又涵蓋了特殊的生死觀，反映出儒家在“肉身”價值與“精神”價值議題上的考量。本文試圖說明，女性自殺有其背後特有的時代精神與文化傳統，因此對它的道德評估要比儒家大傳統中所謂“為己性”與“為他性”的劃分更為複雜，它既反映出儒家在女性問題上的奇特性，也反映出儒家在生死問題上的複雜性。“節死”議題所反映的不僅僅是一個單一的儒家價值取向，因為任何道德理論或規範在“具體化”的實踐過程中都會存在詮釋上的多元性與複雜性。The Lienüzhuan (LNZ) or the Collected Life-Stories of Women complied by the late-Western Han Confucian scholar Liu Xiang (79-8 B.C.E.), consists of 125 exemplary life stories of women covering a broad period from earlier legendary time to the Han Dynasty. LNZ, like many other narratives in the early Chinese tradition, is a form of character-focused narrative based on quasi-historical accounts. To locate this Han text in a comprehensive framework of Confucian moral philosophy is not an easy task, and neither is recreating the moment of interpretative creativity. What intrigues the reader today about this work is not whether it accurately represents the lives of early Chinese women, but how it represents an ideal of female virtues within the Confucian ethical system, especially Confucian morality on life and death.The LNZ has eight chapters, of which six are devoted to six forms of virtuous conduct: (1) maternal rectitude (muyi); (2) sage intelligence (xianming); (3) benevolence and wisdom (xianzhi); (4) purity and obedience (zhenshun); (5) chastity and righteousness (jianyi); (6) skillfulness in argument, rhetorical/ tactical skill (biantong). Each form of conduct is exlicated in a specific narrative. This essay focuses on two chapters of the book, “Purity and Obedience” (zhenshun) and “Chastity and Righteousness” (jieyi), which explore the ethical dimension of female virtues and suicide.The LNZ offers various stories about why women commit suicide, and they all deal with the female virtues of chastity, loyalty, and righteousness. Some stories give examples of women who refuse remarriage. This kind of practice became an ethical norm in the following dynasties, emphasized by what is called “the cult of chastity”. Other stories talk about the importance of women practicing traditional rituals and customs. The “Wife of the Duke of Song” （《宋恭伯姬》）gives an account of how a woman refused to flee a fire because she insisted on performing the ritual that does not allow a woman to walk out of the inner chamber alone at midnight. But there are exceptions to this kind of gender-based ethics in the LNZ. For instance, the “Chaste Woman from the Capital” （《京師節女》）is a totally different kind of story where a woman’s husband is in the danger of being murdered. The assassin hears that this chaste woman possesses the virtues of benevolence, filial piety, and righteousness, and kidnaps her father as a hostage to get to the husband. Here the woman is facing a moral dilemma: if she does not meet the assassin’s demand, her father will be killed. That would violate the virtue of filial piety; if she were to turn her husband in, that would violate the virtue of righteousness. “Without filial piety or righteousness, I am not worthy living in this world,” says the woman. It follows that the woman decides to sacrifice her own life to save the lives of her father and husband. At the end of the story, she tells the assassin that she will help him to have her husband murdered. She tells him that she will open the window that night and the one lying on the east side of the house will be her husband. That night, the assassin goes in through the window and murders the one lying on the east side, only found out that it is the wife. The murderer is deeply touched by the woman’s heroic act and decides to give up the killing altogether (LNZ 5.15). The eulogy states: The woman of chastity shows benevolence and filial piety, and values righteousness more than her life. In this story, the notion of benevolence, filial piety, and righteousness fits perfectly into Confucian virtue ethics. From such narratives the author draws the contention that the Confucian notion of “honor” in terms of chastity, filiality, and righteousness is by no means a simple moral principle to be taken as dogma. The gender-based suicide has to be explicated within the broad framework of Confucian moral philosophy, especially its view of life and death. The essay attempts to show that the moral dilemma exemplified by female virtues in the case of the LNZ is much more complicated than the dichotomy between corporeality and spirituality, or the self-regarding suicide and other-regarding suicide. Furthermore, the embodiment of a particular virtue has always been influenced by a broader social context and the established value system that is based on its own understanding of early tradition. The moral ambiguities of suicide cases represented by the “cult of chastity” (Ming and Qing periods in particular) lie in its misinterpretations of the moral pronouncements and properties of suicidal actions advocated by early Confucianism.DOWNLOAD HISTORY | This article has been downloaded 1687 times in Digital Commons before migrating into this platform.

Reporting an Exemplary Life as a Participating Citizen

"The everyday life of the quintessential philosopher of everyday life remained anonymous" (p. xi). This conviction is the starting point of Barber's Schutz biography. Barber shows Schutz as a sensitive man, in touch with his past and his memories, and continually open to the experience of beauty, whether in art or in nature (p. 151). This new biography truly reflects the expansive presence and influence of Schutz' s thought in the social sciences. Barber's biography of Schutz as a participating citizen has to be seen as the congenial complement to Helmut Wagner's intellectual biography, published in 1983. Barber also proceeds chronologically, but he follows the different steps of Schutz's life more strictly. Barber aims to uncover Schutz's everyday life. His new portrait thus centers on Schutz's activities in practical life, focusing on his business activities, his family affairs, and his continuous care for his friends. The result is a biographical portrait that puts the complex circumstances of Schutz's life into perspective. Its manifold topics are organized in different thematic fields, including scientific controversies, constellations of friends, and economic and juristic activities for the Reitler company. Starting with Schutz's early Vienna years, Barber reiterates the well-known thesis that Schutz's philosophical (theoretical) development followed two phases. Schutz thinking followed that of May Weber and Henri Bergson in the years 19191928 when he studied with von Mises and Kelsen, before he discovered the works of Husserl, whose philosophy formed his thinking after 1928. Due to the specific aim of this biography, this part could have been investigated in more detail. While Weber stands for the sociological tradition to which Schutz's writing is devoted, Bergson and especially Husserl stand for the philosophical tradition upon which Schutz's work is grounded. Beyond these accepted observations, Barber provides the novel argument that Schutz's analyses of Goethe's Wilhelm Meister bridge from

“ The Destiny of This People Is My Own… ”: Edith Stein’s Paradoxical Sainthood

“The Destiny of This People Is My Own…”: Edith Stein’s Paradoxical Sainthood1 Oliva M. Espín Edith Stein, perhaps one of the most controversial women to be canonized as a Saint by the Roman Catholic Church, was born on Yom Kippur, October 12, 1891 in Breslau (then Germany, now Poland). She was put to death in Auschwitz, August 9, 1942.2 On May 1, 1987, forty‐five years after her death, Pope John Paul II, beatified Stein as a martyr and a confessor of the Catholic Church. He canonized her on October 11, 1998, the day before the 107th anniversary of her birth.3 The appellation “confessor,” was based upon her exemplary life, her philosophical work on St. Thomas Aquinas, and her activities on behalf of Catholic women in German‐speaking countries during the 1920s‐1930s. She was deemed a “martyr” because her death, like her companions in the August 9 transport, was an act of Nazi retaliation, precipitated by the actions of the Catholic bishops of The Netherlands on behalf of Jews in their country. Edith Stein’s beatification and, later, her canonization, have stirred considerable controversy among Jews and perplexed many Catholics. If she was murdered because she was a Jew, how can she be a martyr of the Catholic Church? Compounding the confusion is her feminist posture, which she demonstrates in her writings on women. Why did John Paul II, with few feminist sympathies, consider her an exemplary model—a “confessor” of Catholic faith? In fact, he bestowed upon her a unique distinction—she is the only person ever to be beatified as both a martyr and a confessor, “an event without precedent” (Sullivan 1998, p. 12). “When she was canonized in 1998 she was the first Jewish‐born Christian since the days of the early church to be added to the roster of the saints” (Sullivan 2004, p. 18). The special circumstances of her canonization are the latest paradox in Edith Stein’s story. My personal interest in her emanates from my more than forty‐year interest in self‐education on Jewish history and the Shoah/Holocaust in particular. I believe that Stein’s story and her canonization joins with other forces compelling Catholics/Christians to take responsibility for one of the most horrifying and shameful events of history and for all the long list of acts of cruelty and discrimination against Jews. Additionally, her views on women were highly influential for a segment of German‐speaking women and men in the first part of the twentieth century, anticipating the feminist theology insights of the late twentieth century. These two factors fuel my interest in her life and writings. My first encounter with Stein happened while I was working in Costa Rica (Central America) in the early 1960s at a girls’ high school directed by the sisters of Notre Dame de Sion, a congregation dedicated to educating Catholics about anti‐Semitism. In the school library, I found a small pamphlet describing Stein’s stature as a philosopher of Jewish background who converted to Catholicism before World War II and the circumstances of her death. Several decades later, in my continued effort to learn more about the Shoah/Holocaust, I came across a book entitled The Unnecessary Problem of Edith Stein (Cargas 1994) in which several Jewish and Christian scholars presented their position about the beatification of Stein by John Paul II in 1987. The book prompted me to learn more about her life and writings. When I encountered Stein’s writings on women and on empathy in the early 1990s, her perspectives, so similar to mine, despite the cultural and historical differences between us fascinated me. It was a matter of course that Edith Stein would be included in my ongoing project on women saints. Therefore, several years ago, I set out to follow some of Stein’s steps: I went to Poland to visit Wroclaw (Breslau) where she was born and Auschwitz‐Birkenau, where she was murdered. I visited the Cologne Carmel, where I spent an afternoon looking at Stein’s manuscripts—including the page she was writing when she was arrested—and talked at length with Mother Amata Neyer, the curator of...

Celestial Discords: The Music of Dante's Paradise

The music that I am concerned with in the present paper is not that of angelic choirs and lyre-strumming seraphim (though of course there is that too in Paradiso). Rather, it is the music of Dante's poetry, and more precisely, the relative lack of a particular kind of word-music that one might expect to feature in an account of Paradise: the music of ecstasy, or jouissance. Because if one of the poem's aims is to communicate the experience of someone who claims actually to have been there, then it might be suggested, to adapt an elegant phrase of Roland Barthes, that Dante's is a somewhat sparing ecstasy, a jouissance parsimonieuse. Setting aside the fraught issue – the subject of animated debate to this day – of whether Dante had actually experienced a vision of some kind, and therefore believed his account of the Hereafter to be in some sense ‘factual’, there is no doubt that in writing the Paradisohe intended somehow to representthe state of bliss, an intent to which he refers with the polysemic verb figurare, meaning at one and the same time depict, imagine and, in accordance with contemporary allegory and typology, identify in the things pertaining to this world intimations of the transcendent truths of the next. If therefore Dante is sparing in his celestial jouissancethis is in part because the demands of earthly representation are such that the state of blessedness, and even Heaven's more transient effects on the ‘still flesh-and-blood’ Dante-character, can only be adumbrated, rapidly suggested and just as rapidly left off. At the root of Dante's achievement, as Auerbach taught us to recognize, is his extraordinary skill as a story-teller, and nowhere is this more apparent than in Paradiso, where, beyond time, there is in a sense no celestial story to tell. Dante fills that void with a variety of earthly stories instead: exemplary human lives and the history of mankind generally as a journey whose end-purpose is the celestial city; scientific, philosophical and theological narratives explaining how everything in creation exists and operates to fulfil that end-purpose; the story of Dante's own progress through the heavens.

Islam, science, and free and open inquiry

Islam, science, and free and open inquiry

The Role of the Physician in Certifying Miracles in the Canonization Process of the Catholic Church III

Physicians play a very important role in the theological processes known as beatification canonization in the Catholic Church. In the first millennium of the Christian era, martyrs and other individuals who lived exemplary lives of Christian perfection in the opinion of the faithful in their locale were venerated as holy persons who had already obtained heaven upon their deaths. Thus, "saints" and their cults were created by action of local Christian communities. Bishops gradually recognized that such action was neither in the best interests of the local community of faithful Christians nor of its Church and Bishop. The creation of "saints" by local acclamatory action often leads to error, scandal, and heresy. In the beginning of the second millennium of the Christian era, the Popes gradually centralized this theological process under their direction. In the process which was developed, physicians were an essential group in certifying to the ecclesiastical authorities that a physical cure produced by a miracle was inexplicable by current medical knowledge. This paper subsequently describes this process of development as well as the special role of physicians in it.

Exemplary Lives: Form and Function in Pure Land Sacred Biography

As a literature of exemplars, Pure Land sacred biography presents the reader with the ideals of a community as much as the events of individual lives. The models for the religious life advanced in sacred biographies, however, include not only the religious practices of their protagonists, but the discursive practices of their authors, as well. The work of biography, after all, is concerned not only with depicting characters and events, but with configuring both in a meaningful form. Through a comparative reading of ojoden and myokoninden, this study explores some of the ways in which changes in literary form encourage different perspectives on the nature of time, causality, and community in the constitution of the religious life. These exemplary orientations to the religious life, I suggest, are a fundamental aspect of the didactic functions of these texts, and thus of their contribution to the history of Pure Land religious imagination. KEYWORDS: Pure Land Buddhism - Buddhist hagiography - biography as literary form - Ojoden - myokoninden (ProQuest: ... denotes non-USASCII text omitted.) I can only answer the question What am I to do? if I can answer the prior question Of what story or stories do I find myself a part? Alasdair MACINTYRE (1981, 201) SACRED BIOGRAPHY is perhaps first and foremost a literature of exemplars, expressing a community's religious ideals through the lives of those who embodied them. As Peter Brown (1987, 14) has suggested, to read these lives is to find oneself perchedbetween particularity and grandeur, as the events of an individual life intersect with the images and ideals of the collective religious imagination. Reflecting this basic tension between the individual and the collective, the study of hagiography has generally been shaped by two fundamental methodological approaches, which Frank Reynolds and Donald Capps (1976, 28) have described as history-oriented and myth-oriented. In scholarship of the first sort, traditional religious biographies have been examined for the clues they provide in reconstructing the lives of historical figures. In these studies, the conventions of hagiography can often appear as obstacles to be overcome, obfuscating the historical record with pious mythmaking.1 Studies of the second sort, however, have focused their attention precisely on those hagiographic conventions, using the lives of religious founders, saints, and devotees as case studies in the history of the religious imagination, charting the religious and cultural ideals of a community through the lives of those said to have exemplified them (for example Kieschnick 1997). As REYNOLDS and CAPPS have argued, these two methodological orientations are ultimately complementary, and a number of studies have begun to explore the complex intersection of the actual and the ideal in the telling (and in the living) of exemplary lives.2 In each of these cases, however, the study of sacred biography has been largely shaped by what Dominick LACAPRA (1983, 33-35) has called a to textual sources. Indeed, the field of Buddhist studies has benefited from a growing awareness of the role and significance of extra-canonical literary sources as a documentary resource. In studies of materials ranging from Indian avadana to Japanese setsuwa bungaku ..., scholars have employed sacred biographies as a complement (and sometimes a corrective) to the evidence of worldviews, values, and practices contained in ritual manuals or scriptural commentaries (for example Strong 1992, Faure 1996, Heine 1999). Even as it has yielded invaluable insights into the history of the tradition, such an approach nevertheless tends to extract the content of narratives from their discursive contexts, obscuring the specifically narrative functions of those documents. In so doing, it has the potential to lose sight of the distinctive character (and, frequently, the declared intent) of the texts themselves. …

Nahuatl Theater, Volume 2: Our Lady of Guadalupe (review)

Nahuatl Theater, Volume 2: Our Lady of Guadalupe. Edited by Barry D. Sell, Louise M. Burkhart, and Stafford Poole. (Norman: University of Oklahoma Press. 2006. Pp. xii, 229. $49-95.) Each year, on the eve of the celebration on December 12 that is dedicated to Our Lady of Guadalupe, there begins the ritual of the appearance of television series, films (new or old), theater productions, books, and many periodical articles concerning the miracle of the presence of the Virgin Mary in Tepeyac, to the north of Mexico City. In accordance with social conditions, economics, and political demands in the country, it is possible to detect the inclusion in this material of changes to some situations, or the pre-Hispanic, colonial, or modern people participating in the part of the account that is the best known and most often repeated.This is the Nican mopohua (It is told in an orderly way), a text in the Nahuatl language that was published for the first time in 1649. It has become the axis and paradigm for our knowledge of the tradition. And so it seems that this custom of using the Guadalupan apparitions as a foundation and beginning for other narrations, primarily those with a tendency to admonish and promote the exemplary life, has its beginning in previous centuries, as the work reviewed here proves. In this second volume on the Nahuatl theater (the first, entitled Nahuatl Theater. Death and Life in Colonial Nahua Mexico, was edited in 2004 by Barry D. Sell and Louise M. Burkhart, with the assistance of Gregory Spira), the editors undertake the laborious task of reconstructing and translating into English various Guadalupan texts in the Nahuatl language: a Coloquio (Dialogue on the Apparition of the Virgin Saint Mary of Guadalupe) and a comedy with the title Portento mexicano (The Wonder of Mexico), as well as a song, a sermon, and a prayer. The translations, to which Lisa Sousa also contributed, are accompanied by two critical essays written by Stafford Poole and Louise M. Burkhart. These clarify various aspects of the contents, particularly the social relationships that the works reflect. Thanks to the experience that they have acquired in critical translations of colonial Nahuatl texts, the editors bring us a highly useful work, a contribution to various areas of knowledge concerning the indigenous Mexican of the past and especially Guadalupan studies, which traditionally have been based on a limited number of sources from the indigenous and Hispanic traditions. …

Teaching & Learning Guide for: What Should Historians Do with Heroes?: Reflections on Nineteenth‐ and Twentieth‐Century Britain

Teaching & Learning Guide for: What Should Historians Do with Heroes?: Reflections on Nineteenth‐ and Twentieth‐Century Britain

Fanny Lewald: Between Rebellion and Renunciation

Reviewed by: Fanny Lewald: Between Rebellion and Renunciation Jeffrey L. Sammons Fanny Lewald: Between Rebellion and Renunciation. By Margaret E. Ward. New York: Peter Lang, 2006. xii + 456 pages. $89.95. Of the German post-Romantic women writers who have been studied in recent times, Fanny Lewald seems to have emerged with the most solid reputation; in some ways a restoration of a status she achieved in her lifetime but which, like that of a number of German realists, male and female, was winnowed out of literary-historical memory. The reasons for her recovery are not far to seek: an exemplary life story of tenaciously freeing herself from the domination and internalized superego of a beloved and loving but rigidly opinionated father; the rejection of a suitor chosen for her and eventual marriage—with a prenuptial agreement, no less—to a man chosen by herself and wrested from his first wife; the large body of writing arguing for women's right to equal education and work outside the home; and a long sequence of often successful works of fiction, bringing self-sufficiency and international recognition, not least in America. But she did not recreate herself ex nihilo; throughout her life she contended with the ambivalence between her repressive socialization and the rationality of her intellect, "double-voiced" (passim), as Margaret Ward puts it, between rebellion and (with an intentional Goethean echo) renunciation. Ward endeavors to be as sympathetic to and understanding of Lewald as possible, distancing herself from disparagements of the author for not having reached on all points today's feminist positions. Still, even Ward can at rare intervals get a little testy, as when she finds in Wandlungen that "the resolution of Cornelie's struggle for emancipation remains squarely within the parameters of the bourgeois value system [. . .]. Cornelie mouths platitudes about women's fullest development only being possible under the guidance of a father, brother, or husband" (284). Although Ward is fully aware of the extent to which biographical materials can reimagine the self and its history, her book is a straightforward biography with judicious weighing of the evidence. In the account up to 1845, readers of Meine Lebensgeschichte will find much that is familiar, but Ward draws on ancillary sources wherever possible and continues with materials from Lewald's memoir of 1848, her travel books, and unpublished manuscripts and letters. In her rather chatty introduction Ward gives a recognizable account of the laborious, time-consuming difficulties of researching the scattered materials of an author lacking critical editions and a strong scholarly tradition from the past. While Ward analyzes the essay writing, especially where it deals with women's issues, practically point by point, some may find the fictional works rather neglected. The Vormärz novels (Clementine, Jenny, and Eine Lebensfrage) are treated primarily in connection with the author's life story. Of the middle works, only Wandlungen receives detailed interpretive treatment, and the late novels are outlined, although Ward attempts a tepid rehabilitation of the once admired thousand-pager, Die Familie Darner, of which today's observers have generally disapproved. One sympathizes with Ward's confession: "I could still only treat a small fraction of Lewald's total fictional output" (391), but I wonder if she finds it less crucial than an old-fashioned Literaturwissenschaftler like myself might prefer. She [End Page 419] does not pursue literary contextualization of the novels very far. She tells of Lewald's admiration for the Brontës and Elizabeth Gaskell and of her acquaintance with George Eliot and Geraldine Jewsbury, but does not ask about affinities and contrasts with these significant contemporaries; she notes Lewald's preference for Dickens over Thackeray without indicating what it might say about her style and manner. Prinz Louis Ferdinand seems particularly scanted; it is, after all, a historical novel of some heft, notwithstanding its patches of domestic soap opera. Ward seems interested in it primarily for its fervid portrayal of Rahel (which understandably annoyed Varnhagen, so that the dedication to him was removed from the second printing), but one could spend some time with the less generous treatment of other female figures, Helene Fromm and Pauline Wiesel. One might inquire about its quality of critical...

W. Robert Harris (1922–2005)

The Journal of Bone and Joint Surgery. British volumeVol. 88-B, No. 5 ObituaryFree AccessW. Robert Harris (1922–2005)Robert B. SalterRobert B. SalterSearch for more papers by this authorPublished Online:1 May 2006https://doi.org/10.1302/0301-620X.88B5.17811AboutSectionsPDF/EPUB ToolsDownload CitationsTrack CitationsPermissionsAdd to Favourites ShareShare onFacebookTwitterLinked InRedditEmail On 13 December 2005, Canada lost one of its most distinguished academic orthopaedic surgeons with the death of Dr. W. Robert (Bob) Harris from pancreatic cancer. After a private funeral, a splendid Memoral Service in celebration of his life was held in Massey College of the University of Toronto.Born in Canada, he was the son of Professor Robert I. Harris, who was the first Professor of Surgery of the Division of Orthopaedic Surgery of Toronto General Hospital. Bob received his primary, secondary, and tertiary education in Toronto culminating in his graduation with Honours in Medicine in January, 1945. On that occasion he was awarded the Canadian Medical Association Prize in Public Health and became a member of the Alpha Omega Alpha Honour Society. He immediately enlisted in the Royal Canadian Naval Volunteer Reserve (RCNVR) in which he served for one year as a Surgeon-Lieutenant.In 1946 Bob married Barbara Drew-Brook and together in an ideal marriage, they raised four children, Nancy, Janet, Rob and Pam and then came ten grandchildren. He was a loving and much loved husband, father and grandfather.In 1947 he studied histology with Professor Arthur Ham, the author of the classic textbook, to which Bob contributed an important chapter on fracture healing. There followed three years of postgraduate training on the W. E. Gallie Course on Surgical Training. It was during that residency that he was awarded the Reeves Prize.He then spent a year as an Orthopaedic resident in the Massachusetts General Hospital in Boston. In 1952 he won an R. S. McLaughlin Travelling Fellowship that enabled him to continue his orthopaedic education in the United Kingdom, Scandinavia, Italy, and France.As a fully trained orthopaedic surgeon he was appointed in 1953 to the Division of Orthopaedic Surgery at the University of Toronto in which he served with distinction throughout his academic career.In due course he succeeeded Professor F. P. Dewar and was promoted to the rank of full Professor. He developed a number of special interests including slipped capital femoral epiphysis, epiphyses and their transplantation, amputations, and the rehabilitation of injured workers.Bob Harris and I collaborated on a combined research project on injuries involving the epiphyseal plate. He insisted that since his part of the project (basic research) was smaller than mine (clinical research) his name should appear second on the title, hence the Salter-Harris classification of injuries involving the epiphyseal plate. Both he and I were quite young when the classification was published (1963). Indeed, sometimes when being introduced to a foreign orthopaedic surgeon, the statement was made to one, or both of us that “In our country we use the classification that was created by your father(s)”.Bob Harris was elected to the American Orthopaedic Association, the most prestigious orthopaedic association in North America. He was also the President of the Janes’ Surgical Society as well as the Little Club (a Travel Club). He also became an Examiner for the Royal College of Physicians and Surgeons of Canada.In 1968 he was elected the President of the Canadian Orthopaedic Foundation and in 1975 and 1976 he served as the President of the Canadian Orthopaedic Association. It was during the Presidency that he had the honour of representing the Association at the Sixth Combined Meeting of the Orthopaedic Associations of the English Speaking World in London, England. It was during that outstanding meeting that Her Majesty, Queen Elizabeth The Queen Mother, presented to each of the Presidents of their Association a handsome replica of Nicholas Andry’s Orthopaedic Tree.Bob Harris was a quiet and humble man who had a wonderful spirit of generosity and who was never heard to speak ill of anyone. Indeed he was an exemplary role model to his family, his students, and his colleagues.The late Sir Wilfred Grenfell, Founder of the Grenfell Mission in Newfoundland and Labrador, has written that “Life in Medicine is a Field of Service” Certainly the exemplary life of Dr. W. Robert Harris has been one of stellar Service.All of us worldwide who have known him personally and have appreciated his contributions to the field of orthopaedics will be forever grateful to him.FiguresReferencesRelatedDetails Vol. 88-B, No. 5 Metrics History Published online 1 May 2006 Published in print 1 May 2006 InformationCopyright © 2006, The British Editorial Society of Bone and Joint Surgery: All rights reservedPDF download

Children of the Revolution – the Making of Young Citizens

The child and childhood were vital aspects of the ideology of the French Revolution, and the education of the young in the new ways of thinking was perceived as an urgent ideological enterprise in the 1790s. Little attention has been paid, however, to the strategies employed by writers of books for the young to mould a young and impressionable readership. The decade saw an attempt to revise from the grass roots level children's experience of books and their ways of reading, both for leisure and for educational purposes. This paper considers how this aim evolved in a crucial period in the history of French children's literature with particular reference to the narrative of exemplary lives.

Crusaders for Human Rights and Dignity

Walter and Albertina Sisulu: In our Lifetimeby Elinor Sisulu:David Philip, 2003, 672pp, 0-86486-639-9 Elinor Sisulu has a written an epic and moving book on her parents-in law. It is different in two important respects to the flood of political biographies that have surfaced in South Africa since the demise of apartheid. In the first instance, Elinor Sisulu had unparalleled access to her subjects and secondly, it is the biography of two people rather than a single hero or heroine. These differences have profoundly shaped the nature of the biography. Elinor Sisulu was driven to write the book by a boundless admiration for her parents-inlaw, and by the urge to document the social history of black South Africans. Her admiration is not misplaced. Albertina and Walter and Sisulu lived exemplary lives together and the book does great justice to their monumental contribution to the ongoing struggle for justice in South Africa. But it does much more than that. It provides insight into the minutia of their political and personal decisions and it highlights the intended and unintended consequences of these. The political and personal are linked in powerful ways in this book largely becauseAlbertina and Walter Sisulu were jointly such a consummate embodiment of the struggle against apartheid. There are simply insufficient superlatives to describe their roles in the struggle and their lives as partners and it is possible to disentangle these only when offering a grossly distorted version of their lives.

Spirituality in Action: The Fred Rogers' Way of Managing Through Lifelong Mentoring

Mitroff and Mitroff present a reflective account of the exemplary work and life philosophy of Fred Rogers, originator of award-winning public television children's show, “Mr. Roger's Neighborhood”. Although Fred Roger's is best known for his impact on children over the past 35 years, the Mitroffs examine his legacy on yesterday's children who are today's leaders. This “legacy look” at Rogers work is translated into seven key principles — “living virtues” — for adults which the Mitroffs frame within a lifespan perspective of learning and moral development.

G. James Fleming

G. James Fleming was a quiet, unassuming man who lived an exemplary life, made a big difference in society, and impacted on many lives across the country and abroad. A search of the archives reveals that very little written record on this impressive individual is readily available. In discussions with many that knew him, they had only kind words to say, but nothing in writing that could be shared. It is hoped that this paper will add to the written record and further memorialize a pioneer.

Spirituality and Women's Monastic Life in Seventeenth and Eighteenth-Century Portugal

Spirituality and Women'sMonastic LifeinSeventeenth and Eighteenth-Century Portugal LÍGIA BELLINI In 1739theJesuit father Hippolyto Moreyra preached a sermon inthe convent ofSantaMartha inLisbon, attheprofession ceremony ofsister Joaquina EgidiaBentada Natividade, whobelongedto a Portuguese noblefamily. Moreyra's speechiscentrally concerned with thepainand pleasure that thesister wastoexperience from that moment onwards. His words summarize wellthose aspects ofChristian spirituality andwomen's monastic lifethat arediscussed inthis article. In hissermon andinthe other sources analysed herethereligious choiceisassociated, ontheone hand,with penanceandlimitations - 'obediência maisprompta; [...] pobreza maisestreita; [...] clauzura maisapertada; [...] humildade mais profunda [,..]'1- and,on theother, with theglory andhappiness of, through these, becoming likeChrist andthesaints. Life ina convent also provided theopportunity forotherachievements. These,as wellas its rigours, areexplored below.2 The sourcesstudiedhere are writings by or referring to female religious figures wholived intheseventeenth andeighteenth centuries, particularly thebookentitled Jardim do Ceo,ofMariaBentado Ceo, which gives an account ofthelives ofcloistered women intheconvent ofNossaSenhora da Conceição inBraga, from 1629to ^δφ3 Mostof thechapters inthis bookcontain thebiographies ofnuns, twenty intotal (oneofthem belonging totheCapuchin monastery ofVilade Chaves), with eachchapter dedicated toonenun.Thereisalsothebiography of a servant whodidnottakevows, an initial section on thefoundation of theorder andtheconvent, andfinal addenda(advice onpraying inthe Sermão da Profissão da MadreSoror Joaquina EgidiaBentada Natividade [...] pregado [...] pelloR. P. M.Hippolyto Moreira... (Lisbon: Officina deAntonio Isidoro da Fonseca, 1740),pp.5 and 11. Thisarticle waswritten whileI wasa research fellow at Heythrop College,University of London, whose hospitality I amindebted to.I havereceived financial support from CAPES, and previously from CNPq,oftheMinistry forEducation ofBrazil. I wishtothank alsoLuizMott, Evergton SalesSouzaandGabriela dosReisSampaio, whohavesupplied mewith references and havekindly commented on a Portuguese version ofit;andMorenoLabordaPacheco,forhis assistance intheresearch. 3The Conceptionists, foundedin Toledo in 1489,had different rulesthroughout their existence (Cistercian in thebeginning, ofSaintClarelater, andanother notclearly specified after that, starting from theearly sixteenth century). Theirconstitutions werepredominantly Franciscan, with different degrees ofstrictness. MariaBentado Ceo,Jardim doCeo, Plantado no Convento deNossaSenhora da Conceição da CidadedeBraga...(Lisbon: Officinade Manoel Coelho Amado, 1766),pp.6-14;St.Clare andHerOrder (London:Mills 8cBoon,1912),p. 300. 14 LÍGIA BELLINI chancel;a discussionon Mary'sImmaculateConception;and a copyof thepapalbullthatcreatedtheorder).Amongthetexts written bywomen in Portugal duringtheperioddealtwithhere,including different kinds ofdevotional literature and chronicles ofconvents, theJardim doCeohas a singular format. An attempt toestablish modelsthatcouldhaveinspiredtheauthorto composeherwork pointstodifferent possibilities. The first arechronicles ofreligious orders that includea catalogueofmembers deserving mention fortheirvirtues, such as thoseofthemasculineFranciscan provinceof Santa Maria da Arrábida,ofAntonioda Piedade (who wrotethe first volume)andJosephde JesusMaria (whowroteitssequel).4These deal withvariousmonasteries belongingto theprovince, includingmissions overseas. In thefirst book,reports on thelivesofnoteworthy members are intermingled withthoseon thefoundation ofhouses,relations withthe court, elections and otherissues,thatreceiveequal orsuperior emphasis as comparedto the biographies.The formof the second,however, is quitesimilar tothatoftheJardim doCeo, despitethefactthat, unlikethe latter, itisstructured accordingtothedaysoftheyearinwhichthefriars died.A history oftheorderofSaintClareincludesreports thataremuch briefer thanthoseoftheJardim do Ceoabout nunswitha reputation of sanctity in twoconvents in theItaliancity ofNorcia,indicating thatthis maybewasa commonpracticeamongFranciscans.5 The exemplary lives ofreligious andlayfigures, a literary genrethat wasvery popularsincethe MiddleAges,mayalsohaveservedas a modelforMariaBentado Ceo,but thesearegenerally concernedwithone persononly, insteadofa seriesof virtuous examples. The Jardim do Ceois also similarto the 'books of sisters', describing the livesofvirtuous womenin a monastery or sister-house in the Low Countries, a form ofreligious literature linkedwiththeDevotio moderna. 4 Antonioda Piedade, Espelho dePenitentes, e Chronica da ProvindadeSantaMana da Arrábida da Regalar, e Mais Estreita Observância da Ordem doSeráfico PatnarcaS. Francisco, noInstituto Capucho, TomoI (Lisbon: Joseph Antonio da Sylva Impressor daAcademia Real,1728);Joseph deJesus Maria,Espelho dePenitentes, e Chronica deSantaMana da Arabida Em QueSeManifestam as Vidasde Muntos[sic]SantosVaroens deAbalizadasVirtudes, e Outros quePellaVerdade daFéSacnficàraõ as Vidas Destribuidas porTodos osDias doAnno(Lisbon: Officina deJosephAntonioda Sylva, Impressorda Academia Real, 1737). 5 St.ClareandHerOrder, pp. 277-79. The Devotio moderna can be briefly characterized as a religious reforming movement that emerged incertain Flemish circles, from thefourteenth totheearly sixteenth century, aiming at restoring thespiritual purity andausterity ofthebeginnings ofChristianity. Itsreligious practices differed from thoseofthegreatBenedictines or mendicant orders, giving greatemphasis to meditation andprayer. Themovement included groups ofbrethren, ontheonehand, andtheir female counterparts, on theother, living communally, sometimes without having taken vows, dedicated tothespiritual careintheworld. On theDevotio moderna, andthebooksofsisters in particular, seeWybren Scheepsma, '"ForHereby I HopetoRouseSometoPiety": Books ofSisters from Convents andSister-houses Associated with theDevotio Moderna intheLowCountries', in SPIRITUALITY AND WOMEN'S MONASTIC LIFE 15 As withthe books of sisters, the textexaminedhere was written by...