Podcast appearances and mentions of Daniel Deronda

Clare Carlisle's biography of George Eliot, The Marriage Question, is one of my favourite modern biographies, so I was really pleased to interview Clare. We talked about George Eliot as a feminist, the imperfections of her “marriage” to George Henry Lewes, what she learned from Spinoza, having sympathy for Casaubon, contradictions in Eliot's narrative method, her use of negatives, psychoanalysis, Middlemarch, and more. We also talked about biographies of philosophers, Kierkegaard, and Somerset Maugham. I was especially pleased by Clare's answer about the reported decline in student attention spans. Overall I thought this was a great discussion. Many thanks to Clare! Full transcript below. Here is an extract from our discussion about Eliot's narrative ideas.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.TranscriptHenry: Today I am talking to Clare Carlisle, a philosopher at King's College London and a biographer. I am a big fan of George Eliot's Double Life: The Marriage Question. I've said the title backwards, but I'm sure you'll find the book either way. Clare, welcome.Clare Carlisle: Hi, Henry. Nice to be here.Henry: Is George Eliot a disappointing feminist?Clare: Obviously disappointment is relative to expectations, isn't it? It depends on what we expect of feminism, and in particular, a 19th-century woman. I personally don't find her a disappointing feminist. Other readers have done, and I can understand why that's the case for all sorts of reasons. She took on a male identity in order to be an artist, be a philosopher in a way that she thought was to her advantage, and she's sometimes been criticized for creating heroines who have quite a conventional sort of fulfillment. Not all of them, but Dorothea in Middlemarch, for example, at the end of the novel, we look back on her life as a wife and a mother with some sort of poignancy.Yes, she's been criticized for, in a way, giving her heroines and therefore offering other women a more conventional feminine ideal than the life she managed to create and carve out for herself as obviously a very remarkable thinker and artist. I also think you can read in the novels a really bracing critique of patriarchy, actually, and a very nuanced exploration of power dynamics between men and women, which isn't simplistic. Eliot is aware that women can oppress men, just as men can oppress women. Particularly in Middlemarch, actually, there's an exploration of marital violence that overcomes the more gendered portrayal of it, perhaps in Eliot's own earlier works where, in a couple of her earlier stories, she portrayed abused wives who were victims of their husband's betrayal, violence, and so on.Whereas in Middlemarch, it's interestingly, the women are as controlling, not necessarily in a nasty way, but just that that's the way human beings navigate their relations with each other. It seems to be part of what she's exploring in Middlemarch. No, I don't find her a disappointing feminist. We should be careful about the kind of expectations we, in the 21st century project onto Eliot.Henry: Was George Henry Lewes too controlling?Clare: I think one of the claims of this book is that there was more darkness in that relationship than has been acknowledged by other biographers, let's put it that way. When I set out to write the book, I'd read two or three other biographies of Eliot by this point. One thing that's really striking is this very wonderfully supportive husbands that, in the form of Lewes, George Eliot has, and a very cheerful account of that relationship and how marvelous he was. A real celebration of this relationship where the husband is, in many ways, putting his wife's career before his own, supporting her.Lewes acted as her agent, as her editor informally. He opened her mail for her. He really put himself at the service of her work in ways that are undoubtedly admirable. Actually, when I embarked on writing this book, I just accepted that narrative myself and was interested in this very positive portrayal of the relationship, found it attractive, as other writers have obviously done. Then, as I wrote the book, I was obviously reading more of the primary sources, the letters Eliot was writing and diary entries. I started to just have a bit of a feeling about this relationship, that it was light and dark, it wasn't just light.The ambiguity there was what really interested me, of, how do you draw the line between a husband or a wife who's protective, even sheltering the spouse from things that might upset them and supportive of their career and helpful in practical ways. How do you draw the line between that and someone who's being controlling? I think there were points where Lewes crossed that line. In a way, what's more interesting is, how do you draw that line. How do partners draw that line together? Not only how would we draw the line as spectators on that relationship, obviously only seeing glimpses of the inner life between the two people, but how do the partners themselves both draw those lines and then navigate them?Yes, I do suggest in the book that Lewes could be controlling and in ways that I think Eliot herself felt ambivalent about. I think she partly enjoyed that feeling of being protected. Actually, there was something about the conventional gendered roles of that, that made her feel more feminine and wifely and submissive, In a way, to some extent, I think she bought into that ideal, but also she felt its difficulties and its tensions. I also think for Lewes, this is a man who is himself conditioned by patriarchal norms with the expectation that the husband should be the successful one, the husband should be the provider, the one who's earning the money.He had to navigate a situation. That was the situation when they first got together. When they first got together, he was more successful writer. He was the man of the world who was supporting Eliot, who was more at the beginning of her career to some extent and helping her make connections. He had that role at the beginning. Then, within a few years, it had shifted and suddenly he had this celebrated best-selling novelist on his hands, which was, even though he supported her success, partly for his own financial interests, it wasn't necessarily what he'd bargained for when he got into the relationship.I think we can also see Lewes navigating the difficulties of that role, of being, to some extent, maybe even disempowered in that relationship and possibly reacting to that vulnerability with some controlling behavior. It's maybe something we also see in the Dorothea-Casaubon relationship where they get together. Not that I think that at all Casaubon was modeled on Lewes, not at all, but something of the dynamic there where they get together and the young woman is in awe of this learned man and she's quite subservient to him and looking up to him and wanting him to help her make her way in the world and teach her things.Then it turns out that his insecurity about his own work starts to come through. He reacts, and the marriage brings out his own insecurity about his work. Then he becomes quite controlling of Dorothea, perhaps again as a reaction to his own sense of vulnerability and insecurity. The point of my interpretation is not to portray Lewes as some villain, but rather to see these dynamics and as I say, ambivalences, ambiguities that play themselves out in couples, between couples.Henry: I came away from the book feeling like it was a great study of talent management in a way, and that the both of them were very lucky to find someone who was so well-matched to their particular sorts of talents. There are very few literary marriages where that is the case, or where that is successfully the case. The other one, the closest parallel I came up with was the Woolfs. Leonard is often said he's too controlling, which I find a very unsympathetic reading of a man who looked after a woman who nearly died. I think he was doing what he felt she required. In a way, I agree, Lewes clearly steps over the line several times. In a way, he was doing what she required to become George Eliot, as it were.Clare: Yes, absolutely.Henry: Which is quite remarkable in a way.Clare: Yes. I don't think Mary Ann Evans would have become George Eliot without that partnership with Lewes. I think that's quite clear. That's not because he did the work, but just that there was something about that, the partnership between them, that enabled that creativity…Henry: He knew all the people and he knew the literary society and all the editors, and therefore he knew how to take her into that world without it overwhelming her, giving her crippling headaches, sending her into a depression.Clare: Yes.Henry: In a way, I came away more impressed with them from the traditional, isn't it angelic and blah, blah, blah.Clare: Oh, that's good.Henry: What did George Eliot learn from Spinoza?Clare: I think she learned an awful lot from Spinoza. She translated Spinoza in the 1850s. She translated Spinoza's Ethics, which is Spinoza's philosophical masterpiece. That's really the last major project that Eliot did before she started to write fiction. It has, I think, quite an important place in her career. It's there at that pivotal point, just before she becomes an artist, as she puts it, as a fiction writer. Because she didn't just read The Ethics, but she translated it, she read it very, very closely, and I think was really quite deeply formed by a particular Spinozist ethical vision.Spinoza thinks that human beings are not self-sufficient. He puts that in very metaphysical terms. A more traditional philosophical view is to say that individual things are substances. I'm a substance, you're a substance. What it means to be a substance is to be self-sufficient, independent. For example, I would be a substance, but my feeling of happiness on this sunny morning would be a more accidental feature of my being.Henry: Sure.Clare: Something that depends on my substance, and then these other features come and go. They're passing, they're just modes of substance, like a passing mood or whatever, or some kind of characteristic I might have. That's the more traditional view, whereas Spinoza said that there's only one substance, and that's God or nature, which is just this infinite totality. We're all modes of that one substance. That means that we don't have ontological independence, self-sufficiency. We're more like a wave on the ocean that's passing through. One ethical consequence of that way of thinking is that we are interconnected.We're all interconnected. We're not substances that then become connected and related to other substances, rather we emerge as beings through this, our place in this wider whole. That interconnectedness of all things and the idea that individuals are really constituted by their relations is, I think, a Spinoza's insight that George Eliot drew on very deeply and dramatized in her fiction. I think it's there all through her fiction, but it becomes quite explicit in Middlemarch where she talks about, she has this master metaphor of the web.Henry: The web. Right.Clare: In Middlemarch, where everything is part of a web. You put pressure on a bit of it and something changes in another part of the web. That interconnectedness can be understood on multiple levels. Biologically, the idea that tissues are formed in this organic holistic way, rather than we're not composed of parts, like machines, but we're these organic holes. There's a biological idea of the web, which she explores. Also, the economic system of exchange that holds a community together. Then I suppose, perhaps most interestingly, the more emotional and moral features of the web, the way one person's life is bound up with and shaped by their encounters with all the other lives that it comes into contact with.In a way, it's a way of thinking that really, it questions any idea of self-sufficiency, but it also questions traditional ideas of what it is to be an individual. You could see a counterpart to this way of thinking in a prominent 19th-century view of history, which sees history as made by heroic men, basically. There's this book by Carlyle, Thomas Carlyle, called The Heroic in History, or something like that.Henry: Sure. On heroes and the heroic, yes.Clare: Yes. That's a really great example of this way of thinking about history as made by heroes. Emerson wrote this book called Representative Men. These books were published, I think, in the early 1850s. Representative Men. Again, he identifies these certain men, these heroic figures, which represent history in a way. Then a final example of this is Auguste Comte's Positivist Calendar, which, he's a humanist, secularist thinker who wants to basically recreate culture and replace our calendar with this lunar calendar, which, anyway, it's a different calendar, has 13 months.Each month is named after a great man. There's Shakespeare, and there's Dante, and there's-- I don't know, I can't remember. Anyway, there's this parade of heroic men. Napoleon. Anyway, that's the view of history that Eliot grew up with. She was reading, she was really influenced by Carlisle and Emerson and Comte. In that landscape, she is creating this alternative Spinozist vision of what an exemplar can be like and who gets to be an exemplar. Dorothea was a really interesting exemplar because she's unhistoric. At the very end of Middlemarch, she describes Dorothea's unhistoric life that comes to rest in an unvisited tomb.She's obscure. She's not visible on the world stage. She's forgotten once she dies. She's obscure. She's ordinary. She's a provincial woman, upper middle-class provincial woman, who makes some bad choices. She has high ideals but ends up living a life that from the outside is not really an extraordinary life at all. Also, she is constituted by her relations with others in both directions. Her own life is really shaped by her milieu, by her relationships with the people. Also, at the end of the novel, Eliot leaves us with a vision of the way Dorothea's life has touched other lives and in ways that can't be calculated, can't really be recognized. Yet, she has these effects that are diffused.She uses this word, diffusion or diffuseness. The diffuseness of the effects of Dorothea's life, which seep into the world. Of course, she's a woman. She's not a great hero in this Carlyle or Emerson sense. In all these ways, I think this is a very different way of thinking about individuality, but also history and the way the world is made, that history and the world is made by, in this more Spinozist kind of way, rather than by these heroic representative men who stand on the world stage. That's not Spinoza's, that's Eliot's original thinking. She's taking a Spinozist ontology, a Spinozist metaphysics, but really she's creating her own vision with that, that's, of course, located in that 19th-century context.Henry: How sympathetic should we be to Mr. Casaubon?Clare: I feel very sympathetic to Mr. Casaubon because he is so vulnerable. He's a really very vulnerable person. Of course, in the novel, we are encouraged to look at it from Dorothea's point of view, and so when we look at it from Dorothea's point of view, Casaubon is a bad thing. The best way to think about it is the view of Dorothea's sister Celia, her younger sister, who is a very clear-eyed observer, who knows that Dorothea is making a terrible mistake in marrying this man. She's quite disdainful of Casaubon's, well, his unattractive looks.He's only about 40, but he's portrayed as this dried-up, pale-faced scholar, academic, who is incapable of genuine emotional connection with another person, which is quite tragic, really. The hints are that he's not able to have a sexual relationship. He's so buttoned up and repressed, in a way. When we look at it from Dorothea's perspective, we say, "No, he's terrible, he's bad for you, he's not going to be good for you," which of course is right. I think Eliot herself had a lot of sympathy for Casaubon. There's an anecdote which said that when someone asked who Casaubon was based on, she pointed to herself.I think she saw something of herself in him. On an emotional level, I think he's just a fascinating character, isn't he, in a way, from an aesthetic point of view? The point is not do we like Casaubon or do we not like him? I think we are encouraged to feel sympathy with him, even as, on the one, it's so clever because we're taken along, we're encouraged to feel as Celia feels, where we dislike him, we don't sympathize with him. Then Eliot is also showing us how that view is quite limited, I think, because we do occasionally see the world from Casaubon's point of view and see how fearful Casaubon is.Henry: She's also explicit and didactic about the need to sympathize with him, right? It's often in asides, but at one point, she gives over most of a chapter to saying, "Poor Mr. Casaubon. He didn't think he'd end up like this." Things have actually gone very badly for him as well.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.Henry: There's a good book by Debra Gettelman about the way that novelists like Eliot knew what readers expected because they were all reading so many cheap romance novels and circulating library novels. There are a lot of negations and arguments with the reader to say, "I know what you want this story to do and I know how you want this character to turn out, but I'm not going to do that. You must go with me with what I'm doing.Clare: Yes. You mean this new book that's come out called Imagining Otherwise?Henry: That's right, yes.Clare: I've actually not read it yet, I've ordered it, but funnily enough, as you said at the beginning, I'm a philosopher so I'm not trained at all as a reader of literary texts or as a literary scholar by any means, and so I perhaps foolishly embarked on this book on George Eliot thinking, "Oh, next I'm going to write a book about George Eliot." Anyway, I ended up going to a couple of conferences on George Eliot, which was interestingly like stepping into a different world. The academic world of literary studies is really different from the world of academic philosophy, interestingly.It's run by women for a start. You go to a conference and it's very female-dominated. There's all these very eminent senior women or at least at this conference I went to there was these distinguished women who were running the show. Then there were a few men in that mix, which is the inverse of often what it can be like in a philosophy conference, which is still quite a male-dominated discipline. The etiquette is different. Philosophers like to criticize each other's arguments. That's the way we show love is to criticize and take down another philosopher's argument.Whereas the academics at this George Eliot conference were much more into acknowledging what they'd learned from other people's work and referencing. Anyway, it's really interestingly different. Debra Gettelman was at this conference.Henry: Oh, great.Clare: She had a book on Middlemarch. I think it was 2019 because it was the bicentenary of Eliot's birth, that's why there was this big conference. Debra, who I'd never met before or heard of, as I just didn't really know this world, gave this amazing talk on Middlemarch and on these negations in Middlemarch. It really influenced me, it really inspired me. The way she did these close readings of the sentences, this is what literary scholars are trained to do, but I haven't had that training and the close reading of the sentences, which didn't just yield interesting insights into the way George Eliot uses language but yielded this really interesting philosophical work where Eliot is using forms of the sentence to explore ontological questions about negation and possibility and modality.This was just so fascinating and really, it was a small paper in one of those parallel sessions. It wasn't one of the big presentations at the conference, but it was that talk that most inspired me at the conference. It's a lot of the insights that I got from Debra Gettelman I ended up drawing on in my own chapter on Middlemarch. I situated it a bit more in the history of philosophy and thinking about negation as a theme.Henry: This is where you link it to Hegel.Clare: Yes, to Hegel, exactly. I was so pleased to see that the book is out because I think I must have gone up to her after the talk and said, "Oh, it's really amazing." Was like, "Oh, thank you." I was like, "Is it published? Can I cite it?" She said, "No. I'm working on this project." It seemed like she felt like it was going to be a long time in the making. Then a few weeks ago, I saw a review of the book in the TLS. I thought, "Oh, amazing, the book is out. It just sounds brilliant." I can't wait to read that book. Yes, she talks about Eliot alongside, I think, Dickens and another.Henry: And Jane Austen.Clare: Jane Austen, amazing. Yes. I think it's to do with, as you say, writing in response to readerly expectation and forming readerly expectations. Partly thanks to Debra Gettelman, I can see how Eliot does that. It'd be really interesting to learn how she sees Jane Austen and Dickens also doing that.Henry: It's a brilliant book. You're in for a treat.Clare: Yes, I'm sure it is. That doesn't surprise me at all.Henry: Now, you say more than once in your book, that Eliot anticipates some of the insights of psychotherapy.Clare: Psychoanalysis.Henry: Yes. What do you think she would have made of Freud or of our general therapy culture? I think you're right, but she has very different aims and understandings of these things. What would she make of it now?Clare: It seems that Freud was probably influenced by Eliot. That's a historical question. He certainly read and admired Eliot. I suspect, yes, was influenced by some of her insights, which in turn, she's drawing on other stuff. What do you have in mind? Your question suggests that you think she might have disapproved of therapy culture.Henry: I think novelists in general are quite ambivalent about psychoanalysis and therapy. Yes.Clare: For what reason?Henry: If you read someone like Iris Murdoch, who's quite Eliotic in many ways, she would say, "Do these therapists ever actually help anyone?"Clare: Ah.Henry: A lot of her characters are sent on these slightly dizzying journeys. They're often given advice from therapists or priests or philosophers, and obviously, Murdoch Is a philosopher. The advice from the therapists and the philosophers always ends these characters up in appalling situations. It's art and literature. As you were saying before, a more diffusive understanding and a way of integrating yourself with other things rather than looking back into your head and dwelling on it.Clare: Of course. Yes.Henry: I see more continuity between Eliot and that kind of thinking. I wonder if you felt that the talking cure that you identified at the end of Middlemarch is quite sound common sense and no-nonsense. It's not lie on the couch and tell me how you feel, is it?Clare: I don't know. That's one way to look at it, I suppose. Another way to look at it would be to see Eliot and Freud is located in this broadly Socratic tradition of one, the idea that if you understand yourself better, then that is a route to a certain qualified kind of happiness or fulfillment or liberation. The best kind of human life there could be is one where we gain insight into our own natures. We bring to light what is hidden from us, whether those are desires that are hidden away in the shadows and they're actually motivating our behavior, but we don't realize it, and so we are therefore enslaved to them.That's a very old idea that you find in ancient philosophy. Then the question is, by what methods do we bring these things to light? Is it through Socratic questioning? Is it through art? Eliot's art is an art that I think encourages us to see ourselves in the characters. As we come to understand the characters, and in particular to go back to what I said before about Spinozism, to see their embeddedness and their interconnectedness in these wider webs, but also in a sense of that embeddedness in psychic forces that they're not fully aware of. Part of what you could argue is being exposed there, and this would be a Spinozist insight, is the delusion of free will.The idea that we act freely with these autonomous agents who have access to and control over our desires, and we pick the thing that's in our interest and we act on that. That's a view that I think Spinoza is very critical. He famously denies free will. He says we're determined, we just don't understand how we're determined. When we understand better how we're determined, then perhaps paradoxically we actually do become relatively empowered through our understanding. I think there's something of that in Eliot too, and arguably there's something of that in Freud as well. I know you weren't actually so much asking about Freud's theory and practice, and more about a therapy culture.Henry: All of it.Clare: You're also asking about that. As I say, the difference would be the method for accomplishing this process of a kind of enlightenment. Of course, Freud's techniques medicalizes that project basically. It's the patient and the doctor in dialogue, and depends a lot on the skills of the doctor, doesn't it? How successful, and who is also a human being, who is also another human being, who isn't of course outside of the web, but is themselves in it, and ideally has themselves already undergone this process of making themselves more transparent to their own understanding, but of course, is going to be liable to their own blind spots, and so on.Henry: Which of her novels do you love the most? Just on a personal level, it doesn't have to be which one you think is the most impressive or whatever.Clare: I'm trying to think how to answer that question. I was thinking if I had to reread one of them next week, which one would I choose? If I was going on holiday and I wanted a beach read for pure enjoyment, which of the novels would I pick up? Probably Middlemarch. I think it's probably the most enjoyable, the most fun to read of her novels, basically.Henry: Sure.Clare: There'd be other reasons for picking other books. I really think Daniel Deronda is amazing because of what she's trying to do in that book. Its ambition, it doesn't always succeed in giving us the reading experience that is the most enjoyable. In terms of just the staggering philosophical and artistic achievement, what she's attempting to do, and what she does to a large extent achieve in that book, I think is just incredible. As a friend of Eliot, I have a real love for Daniel Deronda because I just think that what an amazing thing she did in writing that book. Then I've got a soft spot for Silas Marner, which is short and sweet.Henry: I think I'd take The Mill on the Floss. That's my favorite.Clare: Oh, would you?Henry: I love that book.Clare: That also did pop into my mind as another contender. Yes, because it's so personal in a way, The Mill on the Floss. It's personal to her, it's also personal to me in that, it's the first book by Eliot I read because I studied it for A-Level. I remember thinking when we were at the beginning of that two-year period when I'd chosen my English literature A-Level and we got the list of texts we were going to read, I remember seeing The Mill on the Floss and thinking, "Oh God, that sounds so boring." The title, something about the title, it just sounded awful. I remember being a bit disappointed that it wasn't a Jane Austen or something more fun.I thought, "Oh, The Mill on the Floss." Then I don't have a very strong memory of the book, but I remember thinking, actually, it was better than I expected. I did think, actually, it wasn't as awful and boring as I thought it would be. It's a personal book to Eliot. I think that exploring the life of a mind of a young woman who has no access to proper education, very limited access to art and culture, she's stuck in this little village near a provincial town full of narrow-minded conservative people. That's Eliot's experience herself. It was a bit my experience, too, as, again, not that I even would have seen it this way at the time, but a girl with intellectual appetites and not finding those appetites very easily satisfied in, again, a provincial, ordinary family and the world and so on.Henry: What sort of reader were you at school?Clare: What sort of reader?Henry: Were you reading lots of Plato, lots of novels?Clare: No. I'm always really surprised when I meet people who say things like they were reading Kierkegaard and Plato when they were 15 or 16. No, not at all. No, I loved reading, so I just read lots and lots of novels. I loved Jane Eyre. That was probably one of the first proper novels, as with many people, that I remember reading that when I was about 12 and partly feeling quite proud of myself for having read this grown-up book, but also really loving the book. I reread that probably several times before I was 25. Jane Austen and just reading.Then also I used to go to the library, just completely gripped by some boredom and restlessness and finding something to read. I read a lot and scanning the shelves and picking things out. That way I read more contemporary fiction. Just things like, I don't know, Julian Barnes or, Armistead Maupin, or just finding stuff on the shelves of the library that looked interesting, or Anita Brookner or Somerset Maugham. I really love Somerset Maugham.Henry: Which ones do you like?Clare: I remember reading, I think I read The Razor's Edge first.Henry: That's a great book.Clare: Yes, and just knowing nothing about it, just picking it off the shelf and thinking, "Oh, this looks interesting." I've always liked a nice short, small paperback. That would always appeal. Then once I found a book I liked, I'd then obviously read other stuff by that writer. I then read, so The Razor's Edge and-- Oh, I can't remember.Henry: The Moon and Sixpence, maybe?Clare: Yes, The Moon and Sixpence, and-Henry: Painted Veils?Clare: -Human Bondage.Henry: Of Human Bondage, right.Clare: Human Bondage, which is, actually, he took the title from Spinoza's Ethics. That's the title. Cluelessly, as a teenager, I was like, "Ooh, this book is interesting." Actually, when I look back, I can see that those writers, like Maugham, for example, he was really interested in philosophy. He was really interested in art and philosophy, and travel, and culture, and religion, all the things I am actually interested in. I wouldn't have known that that was why I loved the book. I just liked the book and found it gripping. It spoke to me, and I wanted to just read more other stuff like that.I was the first person in my family to go to university, so we didn't have a lot of books in the house. We had one bookcase. There were a few decent things in there along with the Jeffrey Archers in there. I read everything on that bookshelf. I read the Jeffrey Archers, I read the True Crime, I read the In Cold Blood, just this somewhat random-- I think there was probably a couple of George Eliots on there. A few classics, I would, again, grip by boredom on a Sunday afternoon, just stare at this shelf and think, "Oh, is there anything?" Maybe I'll end up with a Thomas Hardy or something. It was quite limited. I didn't really know anything about philosophy. I didn't think of doing philosophy at university, for example. I actually decided to do history.I went to Cambridge to do history. Then, after a couple of weeks, just happened to meet someone who was doing philosophy. I was like, "Oh, that's what I want to do." I only recognized it when I saw it. I hadn't really seen it because I went to the local state school, it wasn't full of teachers who knew about philosophy and stuff like that.Henry: You graduated in theology and philosophy, is that right?Clare: Yes. Cambridge, the degrees are in two parts. I did Part 1, theology, and then I did Part 2, philosophy. I graduated in philosophy, but I studied theology in my first year at Cambridge.Henry: What are your favorite Victorian biographies?Clare: You mean biographies of Victorians?Henry: Of Victorians, by Victorians, whatever.Clare: I don't really read many biographies.Henry: Oh, really?Clare: [laughs] The first biography I wrote was a biography of Kierkegaard. I remember thinking, when I started to write the book, "I'd better read some biographies." I always tend to read fiction. I'm not a big reader of history, which is so ironic. I don't know what possessed me to go and study history at university. These are not books I read for pleasure. I suppose I am quite hedonistic in my choice of reading, I like to read for pleasure.Henry: Sure. Of course.Clare: I don't tend to read nonfiction. Obviously, I do sometimes read nonfiction for pleasure, but it's not the thing I'm most drawn to. Anyway. I remember asking my editor, I probably didn't mention that I didn't know very much about biography, but I did ask him to recommend some. I'd already got the book contract. I said, "What do you think is a really good biography that I should read?" He recommended, I think, who is it who wrote The Life of Gibbon? Really famous biography of Gibbon.Henry: I don't know.Clare: That one. I read it. It is really good. My mind is going blank. I read many biographies of George Eliot before I wrote mine.Henry: They're not all wonderful, are they?Clare: I really liked Catherine Hughes's book because it brought her down from her pedestal.Henry: Exactly. Yes.Clare: Talking about hedonism, I would read anything that Catherine Hughes writes just for enjoyment because she's such a good writer. She's a very intellectual woman, but she's also very entertaining. She writes to entertain, which I like and appreciate as a reader. There's a couple of big archival biographies of George Eliot by Gordon Haight and by Rosemary Ashton, for example, which are both just invaluable. One of the great things about that kind of book is that it frees you to write a different kind of biography that can be more interpretive and more selective. Once those kinds of books have been published, there's no point doing another one. You can do something more creative, potentially, or more partial.I really like Catherine Hughes's. She was good at seeing through Eliot sometimes, and making fun of her, even though it's still a very respectful book. There's also this brilliant book about Eliot by Rosemary Bodenheimer called The Real Life of Mary Ann Evans. It's a biographical book, but it's written through the letters. She sees Eliot's life through her letters. Again, it's really good at seeing through Eliot. What Eliot says is not always what she means. She can be quite defensive and boastful. These are things that really come out in her letters. Anyway, that's a brilliant book, which again, really helped me to read Eliot critically. Not unsympathetically, but critically, because I tend to fall in love with thinkers that I'm reading. I'm not instinctively critical. I want to just show how amazing they are, but of course, you also need to be critical. Those books were--Henry: Or realistic.Clare: Yes, realistic and just like, "This is a human being," and having a sense of humor about it as well. That's what's great about Catherine Hughes's book, is that she's got a really good sense of humor. That makes for a fun reading experience.Henry: Why do you think more philosophers don't write biographies? It's an unphilosophical activity, isn't it?Clare: That's a very interesting question. Just a week or so ago, I was talking to Clare Mac Cumhaill I'm not quite sure how you pronounce her name, but anyway, so there's--Henry: Oh, who did the four women in Oxford?Clare: Yes. Exactly.Henry: That was a great book.Clare: Yes. Clare MacCumhaill co-wrote this book with Rachael Wiseman. They're both philosophers. They wrote this group biography of Iris Murdoch, Elizabeth Anscombe, Philippa Foot, and Mary Midgley. I happened to be having dinner with a group of philosophers and sitting opposite her. Had never met her before. It was just a delight to talk to another philosopher who'd written biography. We both felt that there was a real philosophical potential in biography, that thinking about a shape of a human life, what it is to know another person, the connection between a person's life and their philosophy. Even to put it that way implies that philosophy is something that isn't part of life, that you've got philosophy over here and you've got life over there. Then you think about the connection between them.That, when you think about it, is quite a questionable way of looking at philosophy as if it's somehow separate from life or detachment life. We had a really interesting conversation about this. There's Ray Monk's brilliant biography of Wittgenstein, The Duty of Genius. He's another philosopher who's written biography, and then went on to reflect, interestingly, on the relationship between philosophy and biography.I think on the one hand, I'd want to question the idea that biography and philosophy are two different things or that a person's life and their thought are two separate questions. On the other hand, we've got these two different literary forms. One of them is a narrative form of writing, and one of them- I don't know what the technical term for it would be- but a more systematic writing where with systematic writing, it's not pinned to a location or a time, and the structure of the text is conceptual rather than narrative. It's not ordered according to events and chronology, and things happening, you've just got a more analytic style of writing.Those two styles of writing are very, very different ways of writing. They're two different literary forms. Contemporary academic philosophers tend to write, almost always-- probably are pretty much forced to write in the systematic analytic style because as soon as you would write a narrative, the critique will be, "Well, that's not philosophy. That's history," or "That's biography," or, "That's anecdote." You might get little bits of narrative in some thought experiment, but by definition, the thought experiment is never pinned to a particular time, place, or context. "Let's imagine a man standing on a bridge. There's a fat man tied to the railway line [crosstalk]." Those are like little narratives, but they're not pinned. There is a sequencing, so I suppose they are narratives. Anyway, as you can tell, they're quite abstracted little narratives.That interests me. Why is it that narrative is seen as unphilosophical? Particularly when you think about the history of philosophy, and we think about Plato's dialogues, which tend to have a narrative form, and the philosophical conversation is often situated within a narrative. The Phaedo, for example, at the beginning of the book, Socrates is sitting in prison, and he's about to drink his poisoned hemlock. He's awaiting execution. His friends, students, and disciples are gathered around him. They're talking about death and how Socrates feels about dying. Then, at the end of the book, he dies, and his friends are upset about it.Think about, I know, Descartes' Meditations, where we begin in the philosopher's study, and he's describing--Henry: With the fire.Clare: He's by the fire, but he's also saying, "I've reached a point in my life where I thought, actually, it's time to question some assumptions." He's sitting by the fire, but he's also locating the scene in his own life trajectory. He's reached a certain point in life. Of course, that may be a rhetorical device. Some readers might want to say, "Well, that's mere ornamentation. We extract the arguments from that. That's where the philosophy is." I think it's interesting to think about why philosophers might choose narrative as a form.Spinoza, certainly not in the Ethics, which is about as un-narrative as you can get, but in some of his other, he experimented with an earlier version of the Ethics, which is actually like Descartes' meditation. He begins by saying, "After experience had taught me to question all the values I'd been taught to pursue, I started to wonder whether there was some other genuine good that was eternal," and so on. He then goes on to narrate his experiments with a different kind of life, giving up certain things and pursuing other things.Then you come to George Eliot. I think these are philosophical books.Henry: Yes.Clare: The challenge lies in saying, "Well, how are they philosophical?" Are they philosophical because there are certain ideas in the books that you could pick out and say, "Oh, here, she's critiquing utilitarianism. These are her claims." You can do that with Eliot's books. There are arguments embedded in the books. I wouldn't want to say that that's where their philosophical interest is exhausted by the fact that you can extract non-narrative arguments from them, but rather there's also something philosophical in her exploration of what a human life is like and how choices get made and how those choices, whether they're free or unfree, shape a life, shape other lives. What human happiness can we realistically hope for? What does a good life look like? What does a bad life look like? Why is the virtue of humility important?These are also, I think, philosophical themes that can perhaps only be treated in a long-form, i.e., in a narrative that doesn't just set a particular scene from a person's life, but that follows the trajectory of a life. That was a very long answer to your question.Henry: No, it was a good answer. I like it.Clare: Just to come back to what you said about biography. When I wrote my first biography on Kierkegaard, I really enjoyed working in this medium of narrative for the first time. I like writing. I'd enjoyed writing my earlier books which were in that more analytic conceptual style where the structure was determined by themes and by concepts rather than by any chronology. I happily worked in that way. I had to learn how to do it. I had to learn how to write. How do you write a narrative?To come back to the Metaphysical Animals, the group biography, writing a narrative about one person's life is complicated enough, but writing a narrative of four lives, it's a real-- from a technical point of view-- Even if you only have one life, lives are not linear. If you think about a particular period in your subject's life, people have lots of different things going on at once that have different timeframes. You're going through a certain period in your relationship, you're working on a book, someone close to you dies, you're reading Hegel. All that stuff is going on. The narrative is not going to be, "Well, on Tuesday this happened, and then on Wednesday--" You can't use pure chronology to structure a narrative. It's not just one thing following another.It's not like, "Well, first I'll talk about the relationship," which is an issue that was maybe stretching over a three-month period. Then in this one week, she was reading Hegel and making these notes that were really important. Then, in the background to this is Carlisle's view of history. You've got these different temporal periods that are all bearing on a single narrative. The challenge to create a narrative from all that, that's difficult, as any biographer knows. To do that with four subjects at once is-- Anyway, they did an amazing job in that book.Henry: It never gets boring, that book.Clare: No. I guess the problem with a biography is often you're stuck with this one person through the whole--Henry: I think the problem with a biography of philosophers is that it can get very boring. They kept the interest for four thinkers. I thought that was very impressive, really.Clare: Yes, absolutely. Yes. There's a really nice balance between the philosophy and the-- I like to hear about Philippa Foot's taste in cushions. Maybe some readers would say, "Oh, no, that's frivolous." It's not the view I would take. For me, it's those apparently frivolous details that really help you to connect with a person. They will deliver a sense of the person that nothing else will. There's no substitute for that.In my book about Kierkegaard, it was reviewed by Terry Eagleton in the London Review of Books. It was generally quite a positive review. He was a bit sneering about the fact that it had what he calls "domestic flourishes" in the book. I'd mentioned that Kierkegaard's favorite flower was the lily of the valley. He's like, "Huh." He saw these as frivolities, whereas for me, the fact that Kierkegaard had a favorite flower tells us something about the kind of man he was.Henry: Absolutely.Clare: Actually, his favorite flower had all sorts of symbolism attached to it, Kierkegaard, it had 10 different layers of meaning. It's never straightforward. There's interesting value judgments that get made. There's partly the view that anything biographical is not philosophical. It is in some way frivolous or incidental. That would be perhaps a very austere, purest philosophical on a certain conception of philosophy view.Then you might also have views about what is and isn't interesting, what is and isn't significant. Actually, that's a really interesting question. What is significant about a person's life, and what isn't? Actually, to come back to Eliot, that's a question she is, I think, absolutely preoccupied with, most of all in Middlemarch and in Daniel Deronda. This question about what is trivial and what is significant. Dorothea is frustrated because she feels that her life is trivial. She thinks that Casaubon is preoccupied with really significant questions, the key to all mythologies, and so on.Henry: [chuckles]Clare: There's really a deep irony there because that view of what's significant is really challenged in the novel. Casaubon's project comes to seem really futile, petty, and insignificant. In Daniel Deronda, you've got this amazing question where she shows her heroine, Gwendolyn, who's this selfish 20-year-old girl who's pursuing her own self-interest in a pretty narrow way, about flirting and thinking about her own romantic prospects.Henry: Her income.Clare: She's got this inner world, which is the average preoccupation of a silly 20-year-old girl.Henry: Yes. [laughs]Clare: Then Eliot's narrator asks, "Is there a slenderer, more insignificant thread in human history than this consciousness of a girl who's preoccupied with how to make her own life pleasant?" The question she's asking is-- Well, I think she wants to tell us that slender thread of the girl's consciousness is part of the universe, basically. It's integral. It belongs to a great drama of the struggle between good and evil, which is this mythical, cosmic, religious, archetypal drama that gets played out on the scale of the universe, but also, in this silly girl's consciousness.I think she's got to a point where she was very explicitly thematizing that distinction between the significant and the insignificant and playing with that distinction. It comes back to Dorothea's unhistoric life. It's unhistoric, it's insignificant. Yet, by the end of Middlemarch, by the time we get to that description of Dorothea's unhistoric life, this life has become important to us. We care about Dorothea and how her life turned out. It has this grandeur to it that I think Eliot exposes. It's not the grandeur of historic importance, it's some other human grandeur that I think she wants to find in the silly girls as much as in the great men.Henry: I always find remarks like that quite extraordinary. One of the things I want a biography to tell me is, "How did they come to believe these things?" and, "How did they get the work done?" The flowers that he likes, that's part of that, right? It's like Bertrand Russell going off on his bicycle all the time. That's part of how it all happened. I remember Elizabeth Anscombe in the book about the four philosophers, this question of, "How does she do it all when she's got these six children?" There's this wonderful image of her standing in the doorway to her house smoking. The six children are tumbling around everywhere. The whole place is filthy. I think they don't own a Hoover or she doesn't use it. You just get this wonderful sense of, "This is how she gets it done."Clare: That's how you do it.Henry: Yes. The idea that this is some minor domestic trivial; no, this is very important to understanding Elizabeth Anscombe, right?Clare: Yes, of course.Henry: I want all of this.Clare: Yes. One of the things I really like about her is that she unashamedly brings that domesticity into her philosophical work. She'll use examples like, "I go to buy some potatoes from the grocer's." She'll use that example, whereas that's not the thing that-- Oxford dons don't need to buy any potatoes because they have these quasi-monastic lives where they get cooked for and cleaned for. I like the way she chooses those. Of course, she's not a housewife, but she chooses these housewifely examples to illustrate her philosophy.I don't know enough about Anscombe, but I can imagine that that's a deliberate choice. That's a choice she's making. There's so many different examples she could have thought of. She's choosing that example, which is an example, it shows a woman doing philosophy, basically. Of course, men can buy potatoes too, but in that culture, the buying of the potatoes would be the woman's work.Henry: Yes. She wasn't going to run into AJ Ayre at the grocer's.Clare: Probably not, no.Henry: No. Are you religious in any sense?Clare: I think I am in some sense. Yes, "religious," I think it's a really problematic concept. I've written a bit about this concept of religion and what it might mean. I wrote a book on Spinoza called Spinoza's Religion. Part of what I learned through writing the book was that in order to decide whether or not Spinoza was religious, we have to rethink the very concept of religion, or we have to see that that's what Spinoza was doing.I don't know. Some people are straightforwardly religious and I guess could answer that question, say, "Oh yes, I've always been a Christian," or whatever. My answer is a yes and no answer, where I didn't have a religious upbringing, and I don't have a strong religious affiliation. Sorry, I'm being very evasive.Henry: What do you think of the idea that we're about to live through or we are living through a religious revival? More people going to church, more young people interested in it. Do you see that, or do you think that's a blip?Clare: That's probably a question for the social scientists, isn't it? It just totally depends where you are and what community you're--Henry: Your students, you are not seeing students who are suddenly more religious?Clare: Well, no, but my students are students who've chosen to do philosophy. Some of them are religious and some of them are not. It will be too small a sample to be able to diagnose. I can say that my students are much more likely to be questioning. Many of them are questioning their gender, thinking about how to inhabit gender roles differently.That's something I perceive as a change from 20 years ago, just in the way that my students will dress and present themselves. That's a discernible difference. I can remark on that, but I can't remark on whether they're more religious.Just actually just been teaching a course on philosophy of religion at King's. Some students in the course of having discussions would mention that they were Muslim, Christian, or really into contemplative practices and meditation. Some of the students shared those interests. Others would say, "Oh, well, I'm an atheist, so this is--" There's just a range-Henry: A full range.Clare: -of different religious backgrounds and different interests. There's always been that range. I don't know whether there's an increased interest in religion among those students in particular, but I guess, yes, maybe on a national or global level, statistically-- I don't know. You tell me.Henry: What do you think about all these reports that undergraduates today-- "They have no attention span, they can't read a book, everything is TikTok," do you see this or are you just seeing like, "No, my students are fine actually. This is obviously happening somewhere else"?Clare: Again, it's difficult to say because I see them when they're in their classes, I see them in their seminars, I see them in the lectures. I don't know what their attention spans are like in their--Henry: Some of the other people I've interviewed will say things like, "I'll set reading, and they won't do it, even though it's just not very much reading,"-Clare: Oh, I see. Oh, yes.Henry: -or, "They're on the phone in the--" You know what I mean?Clare: Yes.Henry: The whole experience from 10, 20 years ago, these are just different.Clare: I'm also more distracted by my phone than I was 20 years ago. I didn't have a phone 20 years ago.Henry: Sure.Clare: Having a phone and being on the internet is constantly disrupting my reading and my writing. That's something that I think many of us battle with a bit. I'm sure most of us are addicted to our phones. I wouldn't draw a distinction between myself and my students in that respect. I've been really impressed by my students, pleasantly surprised by the fact they've done their reading because it can be difficult to do reading, I think.Henry: You're not one of these people who says, "Oh students today, it's really very different than it was 20 years ago. You can't get them to do anything. The whole thing is--" Some people are apocalyptic about-- Actually, you're saying no, your students are good?Clare: I like my students. Whether they do the reading or not, I'm not going to sit here and complain about them.Henry: No, sure, sure. I think that's good. What are you working on next?Clare: I've just written a book. It came out of a series of lectures I gave on life writing and philosophy, actually. Connected to what we were talking about earlier. Having written the biographies, I started to reflect a bit more on biography and how it may or may not be a philosophical enterprise, and questions about the shape of a life and what one life can transmit to another life. Something about the devotional labor of the biographer when you're living with this person and you're-- It's devotional, but it's also potentially exploitative because often you're using your subjects, of course, without their consent because they're dead. You're presenting their life to public view and you're selling books, so it's devotional and exploitative. I think that's an interesting pairing.Anyway, so I gave these lectures last year in St Andrews and they're going to be published in September.Henry: Great.Clare: I've finished those really.Henry: That's what's coming.Clare: That's what's coming. Then I've just been writing again about Kierkegaard, actually. I haven't really worked on Kierkegaard for quite a few years. As often happens with these things, I got invited to speak on Kierkegaard and death at a conference in New York in November. My initial thought was like, "Oh, I wish it was Spinoza, I don't want to--" I think I got to the point where I'd worked a lot on Kierkegaard and wanted to do other things. I was a bit like, "Oh, if only I was doing Spinoza, that would be more up my street." I wanted to go to the conference, so I said yes to this invitation. I was really glad I did because I went back and read what Kierkegaard has written about death, which is very interesting because Kierkegaard's this quintessentially death-fixated philosopher, that's his reputation. It's his reputation, he's really about death. His name means churchyard. He's doomy and gloomy. There's the caricature.Then, to actually look at what he says about death and how he approaches the subject, which I'd forgotten or hadn't even read closely in the first place, those particular texts. That turned out to be really interesting, so I'm writing-- It's not a book or anything, it's just an article.Henry: You're not going to do a George Eliot and produce a novel?Clare: No. I'm not a novelist or a writer of fiction. I don't think I have enough imagination to create characters. What I love about biography is that you get given the characters and you get given the plots. Then, of course, it is a creative task to then turn that into a narrative, as I said before. The kinds of biography I like to write are quite creative, they're not just purely about facts. I think facts can be quite boring. Well, they become interesting in the context of questions about meaning interpretations by themselves. Again, probably why I was right to give up on the history degree. For me, facts are not where my heart is.That amount of creativity I think suits me well, but to create a world as you do when you're a novelist and create characters and plots, and so, that doesn't come naturally to me. I guess I like thinking about philosophical questions through real-life stories. It's one way for philosophy to be connected to real life. Philosophy can also be connected to life through fiction, of course, but it's not my own thing. I like to read other people's fiction. I'm not so bothered about reading other biographies.Henry: No. No, no.[laughter]Clare: I'll write the biographies, and I'll read the fiction.Henry: That's probably the best way. Clare Carlisle, author of The Marriage Question, thank you very much.Clare: Oh, thanks, Henry. It's been very fun to talk to you.Henry: Yes. It was a real pleasure. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk/subscribe

You and I are not machines. We are trees. That's just one of the beautiful observations in Joy Clarkson's latest book, You Are a Tree: And Other Metaphors to Nourish Life, Thought, and Prayer. Joy joins us this week for a delightful conversation about metaphors and how they deepen our understanding of the human experience, including love, sadness, creativity, and even our own humanity.    Plough Quarterly  You Are a Tree: And Other Metaphors to Nourish Life, Thought, and Prayer by Joy Clarkson  Heavenly Participation: The Weaving of a Sacramental Tapestry by Hans Boersma   The Grapes of Wrath by John Steinbeck  Shakespeare poem, Sonnet 116  Hannah Coulter by Wendell Berry  A Series of Unfortunate Events series by Lemony Snicket  Daniel Deronda by George Eliot  The Marriage Question: George Eliot's Double Life by Clare Carlisle  Caravaggio: A Life Sacred and Profane by Andrew Graham-Dixon   Secrets of God: Writings of Hildegard of Bingen translated by Sabina Flanagan     We're able to produce Strong Women and make it available for free thanks to the support of listeners like you. You make it possible for more women and girls to step out of shallow definitions of womanhood and into strong womanhood in Christ. We're approaching the end of our fiscal year at the Colson Center, which is a critical time for raising support for the upcoming year of ministry. To support the production of the Strong Women podcast in the coming year, would you consider making a gift to the Colson Center by June 30? You can make your gift today at colsoncenter.org/swclarity.  Do you or people you care about need help answering tough questions about sexuality, gender, and identity? Cut through the confusion with the Identity Project. This digital platform features over 150 videos from vetted experts addressing topics like same-sex attraction, parenting, pornography, transgender ideology, sexual health, marriage, and a theology of the body. Experts include apologist Sean McDowell, child safety advocate Maria Keffler, psychologist Andrew Sodergren, and former transgender-identifying author and speaker Laura Perry Smalts. Get a free, 24-hour trial to explore the entire library of videos at identityproject.tv.   The Strong Women Podcast is a product of the Colson Center which equips Christians to live out their faith with clarity, confidence, and courage in this cultural moment. Through commentaries, podcasts, videos, and more, we help Christians better understand what's happening in the world, and champion what is true and good wherever God has called them.  Learn more about the Colson Center here: https://www.colsoncenter.org/   Visit our website and sign up for our email list so that you can stay up to date on what we are doing here and also receive our monthly journal: https://www.colsoncenter.org/strong-women   Join Strong Women on Social Media:   https://www.facebook.com/StrongWomenCC  https://www.facebook.com/groups/strongwomencommunitycc/  https://www.instagram.com/strongwomencc/  https://linktr.ee/strongwomencc 

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

George Eliot

If some of us have managed to avoid mean girls in life, we've had no such luck in art. The “mean girl”—a picture of idealized femininity who usually heads up a like-minded clique—has appeared in films like “Clueless,” “Heathers,” and, of course, the 2004 classic “Mean Girls,” written by Tina Fey. Recently, the mean girl has received a makeover. In this episode of Critics at Large, the staff writers Vinson Cunningham, Naomi Fry, and Alexandra Schwartz discuss texts that have breathed new life into the trope, beginning with Ryan Murphy's “Feud: Capote vs. The Swans,” which dramatizes the schism between the writer Truman Capote and the group of New York City socialites he called his “swans.” The hosts trace the figure of the mean girl through culture, from the character of Regina George—who returns in the 2024 movie-musical reboot of “Mean Girls,” albeit a little less mean than before—to the cast of “The Real Housewives of Salt Lake City.” Today, the archetype is ripe for projection, appropriation, and maybe even for sympathy. “The hope and the fear looking at these mean girls is imagining how great their lives must be,” Fry says. “But I think concurrently we would be happy to learn that, in fact, it's lonely at the top.” Read, watch, and listen with the critics:“The Allure of the Mean Friend,” on “This American Life”“Carrie” (1976)“Daniel Deronda,” by George Eliot“Euphoria” (2019—)“Feud: Capote vs. The Swans” (2024)“Gossip Girl” (2007-2012)“Heathers” (1988)“La Côte Basque, 1965,” by Truman Capote (Esquire)“Mean Girls” (2004)“Mean Girls” (2024)“101 Dalmatians” (1961)“The Real Housewives of Salt Lake City” (2020—)New episodes drop every Thursday. Follow Critics at Large wherever you get your podcasts.

We're back January 30, 2024 with all new episodes.  Did you know there was a controversial, now-forgotten 1888 novel written in response to George Eliot's Daniel Deronda by a writer who has been described as “the Jewish Jane Austen?” Until recently, neither did we. Join us as we talk with Dr. Ann Kennedy Smith about author Amy Levy and her stunning, sardonic novel Reuben Sachs, which fan and friend Oscar Wilde deemed a classic. Discussed in this episode: Daniel Deronda by George Eliot Reuben Sachs by Amy Levy from Persephone BooksOscar WildeDr. Ann Kennedy Smith on Amy Levy and Ellen Wordsworth Darwin “Swotting Up” by Dr. Ann Kennedy Smith (TLS)Cambridge Ladies' Dining Society BlogAurora Leigh by Elizabeth Barrett BrowningNathalia Crane - Lost Ladies of Lit Episode 13Brighton and Hove High SchoolNewnham College, Cambridge UniversityAmy Levy's obituary by Oscar WildeEllen Wordsworth DarwinCambridge in the Long by Amy LevyEleanor MarxVernon Lee/Violet PagetThe Jewish ChronicleThe Romance of a Shop by Amy LevyJulia Neuberger Emile ZolaAlphonse DaudetAnthony TrollopeA Suppressed Cry by Victoria GlendinningThe Third Miss Symons by F.M. MayorThe Rector's Daughter by F.M. MayorSupport the showFor episodes and show notes, visit: LostLadiesofLit.comDiscuss episodes on our Facebook Forum. Follow us on instagram @lostladiesoflit. Follow Kim on twitter @kaskew. Sign up for our newsletter: LostLadiesofLit.com Email us: Contact — Lost Ladies of Lit Podcast

John J. Miller is joined by Clare Carlisle of King's College London to discuss George Eliot's book, 'Daniel Deronda.'

Welcome back to TBOA! This week on the show Sarah Sigal. Originally from Chicago, Sarah Sigal is a freelance writer, dramaturg, director and researcher working across new writing, adaptation, site-specific theatre, film and fiction. She has taught at numerous British universities and is the author of Writing in Collaborative Theatre-Making (Bloomsbury, 2016). She is a Dramaturgs' Network Board Member, an Associate Fellow at the Birkbeck Centre for Contemporary Theatre Research and a Visiting Research Fellow at the Central School of Speech and Drama. She recently directed her first short film No Caller and her first novel The Socialite Spy will be published in October 2023 by Lume Books. She is currently developing an adaptation of George Eliot's Daniel Deronda. Find Sarah online: Website: http://sarahsigal.com/ Instagram: @sarahsigal twitter: @sigalsarah link to the book: https://www.lumebooks.co.uk/book/the-socialite-spy/ Become a patron and help me make this show Bonus episodes every week: >> ⁠⁠https://www.patreon.com/theblissoftheabyss⁠⁠ Send some coffee pennies my way! ⁠⁠https://paypal.me/robertneumark?country.x=GB&locale.x=en_GB⁠⁠ Or support the show through other ways: ⁠⁠Subscribe to the show⁠⁠ ⁠⁠Give us a rating & review⁠⁠ Like and follow us on ⁠⁠Facebook ⁠⁠or ⁠⁠Instagram⁠⁠ ⁠⁠My Webpage⁠⁠ for all enquiries © Robert Neumark Jones

In this episode, Karin Kukkonen interviews Tone Selboe, Professor in Comparative Literature at the University of Oslo, about her research on feelings in the "big" 19th-century novels, such as Anna Karenina. They adress so-called 'situations of sympathy', how these novels relate to our socially contingent everyday emotions, how they explore the possibility of sympathy — and in which way the legacy from the 19th-century novel is carried on today. Tone's reading recommendations George Eliot, Daniel Deronda (1876) Ali Smith's Seasonal quartet: Autumn (2016), Winter (2017), Spring (2019), and Summer (2020) Post-production: Bård Ingebrigtsen & Vera Syrovatskaya. Written alternative

Episode Description: In this episode, the Duchess meets Alice Kennard of Forde Abbey. Alice describes the fascinating monastic history of Forde Abbey, and why it was so important in its time. We also hear from Alice about the beauty of her award winning gardens, and we learn all about the famous Mortlake tapestry that used to hang in the Abbey. Top Quotes: “I feel there is a pressure to produce that clinical visitor experience the National Trust do, which I'm determined not to do. Here, they do see the family working bits, they do see our dogs coming out of the house, they do see people living in the grounds. I think its more welcoming!” - Alice Kennard “I always say it's a partnership with people running private heritage. It's a big welcoming handshake saying come in. Share our home. We're all doing our little bit to hand this over to another generation.” - Emma Rutland About the Guest and Stately Home: Alice Kennard was born to Mark & Lisa Roper. Her parents were custodians of Forde Abbey for decades, and Alice is the fourth generation of Ropers to live at Forde. Alice studied Land Management at Cirencester, where she met her husband Julian in 1997. The couple married and moved into the Home Farm on the Forde Abbey estate. Forde Abbey is a Grade I listed building within 1,600 acres of land. The house is set on the banks of the River Axe, close to where the borders of Devon, Somerset and Dorset intersect. Founded in the twelfth century, Forde Abbey was a monastery for four hundred years, during which time it became one of the richest and most learned institutions in England. After the dissolution of the larger monasteries in 1539, the Abbey was handed over over to the Crown. In 1649, Forde was purchased by Edmund Prideaux, Member of Parliament for Lyme Regis. He was largely responsible for transforming Forde Abbey from a Monastic residence to a private home. The Mortlake Tapestries used to hang on the walls in The Saloon, now in the V&A, and replaced by copies at Forde. Forde Abbey has also been featured in 2015's Far From the Maddening Crowd, 1995's Restoration and 2002's BBC adaptation of Daniel Deronda. About the Host: Emma, Duchess of Rutland, grew up far away from the world of the aristocracy. Born Emma Watkins, the Duchess grew up the daughter of a Quaker farmer, in the Welsh countryside. She trained as an opera singer in the Guildhall School of Music, and worked as a successful interior designer before meeting her future husband David Manners, the 11th Duke of Rutland, at a dinner party. Their marriage in 1992 thrust Emma into a new world, which included the responsibility of preserving one of the nation's greatest stately homes: Belvoir Castle. While simultaneously running the day to day operations of the castle, and raising five children, the Duchess became fascinated with the history and importance of the other stately homes of the UK. Join Emma as she embarks on a wonderful journey through time, to learn more about the incredible homes that have defined Great Britain and, most importantly, meet the other extraordinary women who work tirelessly in the background, to preserve their homes history and magic for future generations. Resources: https://www.fordeabbey.co.uk/ (https://www.fordeabbey.co.uk/) https://www.belvoircastle.com/ (https://www.belvoircastle.com/) https://www.onefineplay.com/ (https://www.onefineplay.com/) https://www.emmaduchessrutland.com/ (https://www.emmaduchessrutland.com/)

Did you know there was a controversial, now-forgotten 1888 novel written in response to George Eliot’s Daniel Deronda by a writer who has been described as “the Jewish Jane Austen?” Until recently, neither did we. Join us as we talk with Dr. Ann Kennedy Smith about author Amy Levy and her stunning, sardonic novel Reuben Sachs, which fan and friend Oscar Wilde deemed a classic.

Will Corwin, photo: Brett Dakin William Corwin is a sculptor and journalist from New York. He has exhibited at The Clocktower, LaMama and Geary galleries in New York, as well as galleries in London, Hamburg, Beijing and Taipei. He has written regularly for The Brooklyn Rail, Artpapers, Bomb, Artcritical, Raintaxi and Canvas and formerly for Frieze. He curated and wrote the catalog for Postwar Women in 2019 at The Art Students League in New York, an exhibition of the school’s alumnae active between 1945-65, and 9th Street Club in 2020, an exhibition of Perle Fine, Helen Frankenthaler, Mercedes Matter, Grace Hartigan, Lee Krasner and Elaine Dekooning at Gazelli Art House in Mayfair. He is the editor of Formalism; Collected Essays of Saul Ostrow, to be published in 2021 by Elective Affinity Press, is curating Downtown Train at PS122 in March 2021 which features the work of Boris Lurie, Penny Arcade, Gabriella Grimes, Gordon Matta-Clark, and many others, and he will participate in the exhibition Roots/Anchors at the Newhouse Center for Contemporary Art at Snug Harbor Cultural Center in August 2021. He currently has an exhibition "Green Ladder" at Geary Contemporary in New York, on view through April 24th.  He is represented by Geary. The book mentioned in the interview was Daniel Deronda by George Eliot. Green Ladder (Installation) 3, images courtesy Geary Double Ladder, 2020, aluminum, 40 in. x 10 in. x 6 in. image courtesy Geary

For more on Matt’s work on gambling see: https://www.researchgate.net/profile/Matthew_Browne You can find his podcast with Chris Kavanaugh, “Decoding the Gurus” here and on most reputable podcast apps: https://decoding-the-gurus.captivate.fm Follow Matt on Twitter @arthurcdent Further References Mihaly Csikszentmihalyi, Flow (1990) George Eliot, Middlemarch: A Study of Provincial Life (1871–72); Daniel Deronda (1876) Stuart J. Ritchie, Science Fictions: Exposing Fraud, Bias, Negligence and Hype in Science (2020) Johann Hari, Lost Connections: Uncovering the Real Causes of Depression—and the Unexpected Solutions (2018) Timestamps 3:25 How Matt became interested in this topic; how gambling differs from other forms of risktaking 11:32 Dark flow states 19:38 Evolved psychology and low-effort activities 21:25 Skinner, behaviourism and superstition in humans and pigeons 24:48 Changes to the ease and addictiveness of gambling over time 25:58 Passages describing gambling in George Eliot’s Deronda and Middlemarch 29:34 Young men and gambling 31:08 How technology enables problem gambling 38:08 Responses from the industry to Matt’s work 46:24 When gambling isn’t a problem 47:40 What drives problem gaming behaviours? 54:19 Societal measures that could reduce problem gambling

During this year of lockdowns, shuttered businesses, and working from home, people have made time for many new habits and hobbies, from baking bread to reorganizing closets. In this podcast, Jewish literary and political scholar Ruth Wisse, one of our era’s great masters of Jewish letters, offers her own suggestion for how to spend at least some of that time: reading the greatest works of modern Jewish literature. Those works to her are: Daniel Deronda by George Eliot (Sign up for Professor Wisse's free online course on the novel here.) Tevye the Dairyman by Sholem Aleichem (Sign up for Professor Wisse's free online course on the stories here.) In the Heart of the Seas by S.Y. Agnon The Wall by John Hersey My War with Hersh Rasseyner by Chaim Grade In this episode, Wisse explains what drew her to her choices and why, even with just a few months left in the year, we all ought to pick up one of these books and start reading. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble. This podcast was recorded over Zoom as part of a virtual seminar series for Israel gap-year students on “The Jewish Political Condition.”

13h15 : Mary Ann Evans dite George Eliot Nous sommes le 22 décembre 1880 au cimetière de Highgate au nord de Londres. C'est là que l'on vient d'inhumer Mary Ann Evans mieux connu sous le nom de George Eliot. Son jeune mari avait rêvé pour dernière sépulture, du « Coin des poètes » dans l'abbaye de Westminster, mais pour une femme ayant transgressé toutes les convenances de la très rigide société victorienne, c'était impensable. Des « scènes de la vie du clergé » à « Daniel Deronda » en passant par « The Mill and the Floss », « Middelmarch » et quelques autres, celle qui s'inventera son nom de plume, George Eliot, n'aura eu cesse de témoigner des grandes questions de son temps : l'industrialisation, la foi, l'éducation , l'antisémitisme et déjà les inégalités entre les sexes. Adepte d'un changement de société dans la douceur, elle refusait le progrès rapide et brutal, ce qui déplut au féministe qui la suivront. D'elle, Henry James, l'auteur des « Ailes de la Colombe », écrira : « elle était d'une magnifique laideur ; elle avait une tête chevaline , une allure de bas-bleu ; Je ne sais pas en quoi réside son charme, mais dans cette grande laideur réside une beauté puissante. » De cette laideur George Eliot fera sa force. Partons sur les traces d'une femme qui, après avoir connu tous les honneurs et quelques déshonneurs, sera oubliée avant que ne la redécouvre une certaine... Virginia Woolf. Partons sur les traces de George Eliot. Invitée : Myriam Campinaire, traductrice et interprète. 13h45 : Série Al Musiqa, les voix du monde arabe : Sabah, la diva libanaise Voyagez toute cette semaine dans le monde arabe à travers des portraits de musiciens peu ou pas du tout connus de nos contrés occidentales. De Tanger à Bagdad, la culture arabe est à la fois riche et multiple de plusieurs identités et a donné naissance à une profusion de courants musicaux aussi riches que variés qui ne se sont pas toujours exporter en dehors des frontières. Hajar Boulaich vous propose de découvrir 5 portraits d'artistes issus de pays différents, avec des dialectes et des sonorités distincts qui ont à chaque fois marqué leur pays et leur époque.

Englantilaisen George Eliotin romaaninjärkäle Daniel Deronda on vihdoin suomennettu. Vuonna 1876 julkaistu psykologinen suurromaani on viktoriaanisen ajan sosiaalisen pelin kuvaus sekä tarina omien juurten etsimisestä. Kirja on herättänyt suurta kiinnostusta Suomessa. Se on kirjastojemme varauslistojen kärkisijoilla. Vieraana Kulttuuriykkösessä Daniel Derondan kääntänyt kustannustoimittaja Alice Martin. Jakke Holvas juontaa.

Sabe a nova minissérie de Sanditon, exibida no canal ITV? Pois é, já vimos os primeiros dois episódios e resolvemos conversar sobre o que achamos da adaptação até agora. E a conversa rendeu... Mais de uma hora de episódio, mas garantimos que o papo tá bem legal! Participação de Moira Bianchi (escritora e autora do blog Moira Bianchi), Valéria Fernandes (historiadora e autora do blog Shoujo Café), Adriana Sales (pesquisadora e fundadora da Jane Austen Sociedade do Brasil - JASBRA) e Thaís Brito (jornalista e autora do blog Fantástico Mundo de Jane Austen). Quer mandar um oi pra gente? Estamos no instagram: @cafecomjaneausten. Também no e-mail cafecomjaneausten@gmail.com. Trilha sonora: Advent Chamber Orchestra - Handel - Entrance to the Queen of Sheba for Two Oboes Strings and Continuo Allegro (Disponível em freemusicarchive.org) *** Links dos conteúdos comentados na discussão *** Minissérie - Sanditon (2019): https://imdb.to/2lHSzSw Post - Um Resumo de Sanditon: https://bit.ly/2k2WqsY Post - Sanditon, um resumo de capítulos: https://bit.ly/2lHSw9i Post - Sanditon, os personagens da minissérie: https://bit.ly/2kxioEN *** Algumas outras produções do roteirista Andrew Davies *** Minissérie - Orgulho e Preconceito (1995): https://imdb.to/2kyaVoY Minissérie - Filhas e Esposas (1999): https://imdb.to/2lJO1en Minissérie - Daniel Deronda (2002): https://imdb.to/2lD7FsA Minissérie - Razão e Sensibilidade (2008): https://imdb.to/2k0ADSG *** Nossas dicas *** Revista (em inglês) - Persuasions Online #38, Número 2 - Edição especial sobre Sanditon: https://bit.ly/2kA5ANN Artigo (em inglês) - Is Sidney Parker the Intended Hero of Sanditon?, de David Bell: https://bit.ly/2k8tb8g Livro - Nove Vezes Orgulho e Preconceito, de Moira Bianchi: https://bit.ly/32zbrEe Mangá - Rosa de Versalhes vol. 1, de Riyoko Ikeda: https://amzn.to/2m4fRlY Futura adaptação (estreia em 17/setembro) - Websérie Rational Creatures (Persuasão): https://bit.ly/2svxiyK Futura adaptação (sem data definida) - Filme The Janeites, baseado no poema de Rudyard Kipling: https://bit.ly/2kAqI6L **** Onde nos encontrar **** Grupo no Facebook - Jane Austen Society of Brazil: https://bit.ly/2kArhgT Jane Austen Brasil Blog: janeaustenbrasil.com.br Instagram: @janeaustenbrasil Moira Bianchi Blog: www.moirabianchi.com Instagram: @moirabianchi Fantástico Mundo de Jane Austen Tumblr: mundojaneausten.tumblr.com Instagram: @mundojaneausten Shoujo Café Blog: www.shoujo-cafe.com Instagram: @shoujofan

Description Special guest Hannah Rogers joins Joe to discuss Gwendolen Harleth from George Eliot’s 1876 novel Daniel Deronda. Topics of discussion include early fan fiction that rewrote the end of the novel, the divergent plots of the novel, and what … Continue reading →

Perhaps the greatest of all the many great English novelists, George Eliot was born Mary Ann Evans in 1819 in Nuneaton, Warwickshire, England. Her father Robert managed an estate for a wealthy family; her mother Christina was the daughter of a local mill-owner. Among her rather large family, Mary Ann stood apart as the only one with a taste for intellectual pursuits. Her views on philosophy and theology led her to reject religion at the age of 22, leading to a row with her father that lasted months. She spent the next fifteen years in a kind of quest for intellectual companionship, which led to some humiliating episodes before finally resulting in a successful, if socially fraught, relationship with an unhappily married journalist named George Henry Lewes. After making a living as a freelance editor and translator, Evans turned to writing novels at the age of 37. Published under the pseudonym "George Eliot," her first novel Adam Bede was an immediate success, praised for the depth of its psychological insights and the clarity of its moral vision. Eliot followed Adam Bede with several classics of English literature includingThe Mill on the Floss, Silas Marner, Middlemarch, and Daniel Deronda. She was, remarked Virginia Woolf, one of the few English novelists who wrote books for grown-up people. Help support the show at patreon.com/literature or historyofliterature.com/shop. (We appreciate it!) Find out more at historyofliterature.com, jackewilson.com, or by following Jacke and Mike on Twitter at @thejackewilson and @literatureSC. Or send an email to jackewilsonauthor@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Molly and Alice talk about love triangles, and honestly, they're a lot less fun in person than in fiction. Shakespeare, Pride and Prejudice, North and South, Hunger Games (spoilers), Arthurian Legend, A Love So Beautiful, Daniel Deronda, Wynonna Earp, Legend of Korra, Bachelorette, Game of Thrones, The Raven Boys.

This week John and Andy are joined by novelist and literary journalist Sarra Manning (author of The Rise and Fall of Becky Sharp) to discuss Elaine Dundy's sparkling debut The Dud Avocado and its follow-up The Old Man and Me. Other books under discussion are Anna Burns's Man Booker-shortlisted Milkman and Daniel Deronda by George Eliot, published 150 years ago and still startlingly relevant.

Adaptations mentioned: Daniel Deronda on IMDB Daniel Deronda on the BBC’s website Middlemarch on IMDB North and South on IMDB North and South on BBC iPlayer War and Peace (series) on IMDB War and Peace (series) on BBC iPlayer War and Peace (film) on IMDB …

Cynthia D'Aprix Sweeney joins Seth, Laurie, and Tom to discuss her best-selling novel The Nest; and screenwriter John Romano praises George Eliot's masterful Daniel Deronda

Barry Manilow talks to Samira Ahmed about his new album, 'My Dream Duets'. It's a collection of duets with artists beyond the grave such as John Denver, Judy Garland and Whitney Houston. Diana Souhami, whose novel Gwendolen imagines life from the point of view of Daniel Deronda's heroine, and Viv Groskop, Artistic Director of the Bath Literature Festival, discuss the trend for novels from the perspective of peripheral characters. David Baddiel and David Schneider unpick the changing nature of Jewish comedy as a new festival begins in London. And a new exhibition of war photography, Conflict, Time, Photography, at Tate Modern in London, hangs pictures according to how long the picture was taken after the events depicted. Is it a successful approach? Colin Ford, founding director of the National Media Museum, reviews.

Dr Catherine Brown gives the third lecture in the Literature and Form lecture series. Including the differing ways writers plot their work; from multi-plotted works like Ulysses (Joyce) to double plotted works like Daniel Deronda (George Eliot).

Dr Catherine Brown gives the third lecture in the Literature and Form lecture series. Including the differing ways writers plot their work; from multi-plotted works like Ulysses (Joyce) to double plotted works like Daniel Deronda (George Eliot).

Dr. Catherine Brown offers a series of talks introducing different writing forms and their use in great novels: In the second lecture, Brown talks about the ways in which writers choose to break up their works into chapters, parts, and volumes.

Dr. Catherine Brown offers a series of talks introducing different writing forms and their use in great novels: In the second lecture, Brown talks about the ways in which writers choose to break up their works into chapters, parts, and volumes.

The second lecture in the series on George Eliot considers how narrative justice operates in relation to the genres of comedy and tragedy, particularly in 'Adam Bede' and 'Daniel Deronda'. The lecture identifies the disproportionate amount of suffering experienced by the women in Eliot's fiction in comparison to the men; an issue which has long been a bone of contention for feminist critics. Dr Catherine Brown discusses Eliot's belief that one's happiness and contentment should always be qualified by the knowledge that, at any given moment, others are experiencing misery.

Adaptations mentioned: Daniel Deronda on IMDB Daniel Deronda on the BBC’s website Middlemarch on IMDB North and South on IMDB North and South on BBC iPlayer War and Peace (series) on IMDB War and Peace (series) on BBC iPlayer War and Peace (film) on IMDB…