Podcasts about George Eliot

In a world competing for our attention, our guest this week admits: “It's probably harder to read novels now than it ever was.” But their value cannot be overstated. The novel's unique humanity, its careful and open treatment of the human experience, helps us to develop a sympathetic imagination, tuning our hearts and minds in a way that non-fiction argument simply cannot. Christopher Scalia, author of 13 Novels Conservatives Will Love (but Probably Haven't Read), makes the case that it is a distinctly conservative interest to explore the Western tradition through fiction. Recommendations in hand, he invites adults to refresh their reading list with novels—from the very inception of the form up to the present. Chapters: 1:47 The great book rut 4:11 Novels: the medium of recent Western tradition 5:30 The 18th-century bildungsroman 9:47 “Conservative” themes 16:18 The American dream in My Ántonia 22:39 Miraculous realism in Peace Like a River 29:02 Acknowledging the existence of evil 31:44 Wonder and encounter over strict interpretation 37:03 Revisiting works from your school years 38:47 Why narrative works 42:01 Books that nearly made the cut Links: 13 Novels Conservatives Will Love (but Probably Haven't Read) by Christopher Scalia Christopher J. Scalia at American Enterprise Institute The History of Rasselas by Samuel Johnson (1759) Evelina by Frances Burney (1778) Waverley by Sir Walter Scott (1814) The Blithedale Romance by Nathaniel Hawthorne (1852) Daniel Deronda by George Eliot (1876) My Ántonia by Willa Cather (1918) Their Eyes Were Watching God by Zora Neale Hurston (1937) The Girls of Slender Means by Muriel Spark (1963) The Children of Men by P. D. James (1992) Peace Like a River by Leif Enger (2001) Gilead by Marilynne Robinson (2004) The Road by Cormac McCarthy (2006) How I Won a Nobel Prize: A Novel by Julius Taranto (2023) Also on the Forum: Heights Forum Book Reviews On Reading Literature by Joseph Bissex Some Summer Reading Recommendations for Teachers by Tom Cox Modern Literature: On Curating the Contemporary featuring Mike Ortiz Guiding Our Boys through Modern Literature featuring Joe Breslin and Lionel Yaceczko Featured opportunities: Teaching Essentials Workshop at The Heights School (June 16-20, 2025) Convivium for Teaching Men at The Heights School (November 13-15, 2025)

I'm reading George Eliot's Impressions of Theophrastus Such (1879)—so far a snoozer compared to her novels. But chapter 17 surprised me for how well it anticipated modern AI doomerism. In summary, Theophrastus is in conversation with Trost, who is an optimist about the future of automation and how it will free us from drudgery and permit us to further extend the reach of the most exalted human capabilities. Theophrastus is more concerned that automation is likely to overtake, obsolete, and atrophy human ability. Among Theophrastus's concerns: People will find that they no longer can do labor that is valuable enough to compete with the machines. This will eventually include intellectual labor, as we develop for example “a machine for drawing the right conclusion, which will doubtless by-and-by be improved into an automaton for finding true premises.” Whereupon humanity will finally be transcended and superseded by its own creation [...] ---Outline:(02:05) Impressions of Theophrastus Such(02:09) Chapter XVII: Shadows of the Coming Race--- First published: May 13th, 2025 Source: https://www.lesswrong.com/posts/DFyoYHhbE8icgbTpe/ai-doomerism-in-1879 --- Narrated by TYPE III AUDIO.

I was delighted to talk to the historian Helen Castor (who writes The H Files by Helen Castor) about her new book The Eagle and the Hart. I found that book compulsive, and this is one of my favourite interviews so far. We covered so much: Dickens, Melville, Diana Wynne Jones, Hilary Mantel, whether Edward III is to blame for the Wars of the Roses, why Bolingbroke did the right thing, the Paston Letters, whether we should dig up old tombs for research, leaving academia, Elizabeth I, and, of course, lots of Shakespeare. There is a full transcript below.Henry: Is there anything that we fundamentally know about this episode in history that Shakespeare didn't know?Helen: That's an extremely good question, and I'm tempted now to say no.Helen told me what is hardest to imagine about life in the fourteenth century.I think it's relatively easy to imagine a small community or even a city, because we can imagine lots of human beings together, but how relationships between human beings happen at a distance, not just in terms of writing a letter to someone you know, but how a very effective power structure happens across hundreds of miles in the absence of those things is the thing that has always absolutely fascinated me about the late Middle Ages. I think that's because it's hard, for me at least, to imagine.Good news to any publishers reading this. Helen is ready and willing to produce a complete edition of the Paston Letters. They were a bestseller when they were published a hundred years ago, but we are crying out for a complete edition in modern English.Henry: If someone wants to read the Paston Letters, but they don't want to read Middle English, weird spelling, et cetera, is there a good edition that they can use?Helen: Yes, there is an Oxford World's Classic. They're all selected. There isn't a complete edition in modern spelling. If any publishers are listening, I would love to do one. Henry: Yes, let's have it.Helen: Let's have it. I would really, really love to do that.Full TranscriptHenry: Today I am talking to the historian, Helen Castor. Helen is a former fellow of Sydney Sussex College in Cambridge. She has written several books of history. She is now a public historian, and of course, she has a Substack. The H Files by Helen CastorWe are going to talk mostly about her book, The Eagle and the Hart, which is all about Richard II and Henry IV. I found this book compulsive, so I hope you will read it too. Helen, welcome.Helen: Thank you very much for having me, Henry.Henry: You recently read Bleak House.Helen: I did.Henry: What did you think?Helen: I absolutely loved it. It was a long time since I'd read any Dickens. I read quite a lot when I was young. I read quite a lot of everything when I was young and have fallen off that reader's perch, much to my shame. The first page, that description of the London fog, the London courts, and I thought, "Why have I not been doing it for all these years?"Then I remembered, as so often with Dickens, the bits I love and the bits I'm less fond of, the sentimentality, the grotesquerie I'm less fond of, but the humour and the writing. There was one bit that I have not been able to read then or any of the times I've tried since without physically sobbing. It's a long time since a book has done that to me. I don't want to spoil it for anyone who hasn't read it, but--Henry: I'm sure I know what you mean. That's quite a sentimental passage.Helen: It is, but not sentimental in the way that I find myself objecting to. I think I really respond viscerally to this sentimentalising of some of his young women characters. I find that really off-putting, but I think now I'm a parent, and particularly I'm a parent of a boy [laughter]. I think it's that sense of a child being completely alone with no one to look after them, and then finding some people, but too late for a happy ending.Henry: Too late.Helen: Yes.Henry: You've been reading other classic novels, I think, Moby Dick?Helen: I'm in the middle of Moby Dick as we speak. I'm going very slowly, partly because I'm trying to savour every sentence. I love the sentence so much as a form. Melville is just astonishing, and also very, very funny in a way I hadn't expected to keep laughing out loud, sometimes because there is such humour in a sentence.Sometimes I'm just laughing because the sentence itself seems to have such audacity and that willingness to go places with sentences that sometimes I feel we've lost in the sort of sense of rules-based sentences instead of just sticking a semicolon and keep going. Why not, because it's so gorgeous and full of the joy of language at that point? Anyway, I'm ranting now, but--Henry: No, I think a lot of rules were instituted in the early 20th century that said you can and cannot do all these things, and writers before that point had not often followed those rules. I think what it has led to is that writers now, they can't really control a long sentence, in the sense that Melville and Dickens will do a long sentence, and it is a syntactically coherent thing, even though it's 60, 70 longer words. It's not just lots of stuff, and then, and then. The whole thing has got a beautiful structure that makes sense as a unit. That's just not obvious in a lot of writing now.Helen: I think that's exactly right. Partly, I've been reading some of the Melville out loud, and having just got onto the classification of whales, you can see I'm going very slowly. Those sentences, which are so long, but it's exactly that. If you read them out loud, and you follow the sense, and the punctuation, however irregular it might be in modern terms, gives you the breathing, you just flow on it, and the excitement of that, even or perhaps especially when one is talking about the classification of whales. Just joyful.Henry: Will we be seeing more very long sentences in your next book?Helen: I think I have to get a bit better at it. The habit that I was conscious of anyway, but became acutely so when I had to read my own audiobook for the first time is that I think I write in a very visual way. That is how I read because mostly it's silent.I discovered or rediscovered that often what I do when I want to write a very long sentence is I start the sentence and then I put a diversion or extra information within em dashes in the middle of the sentence. That works on the page because you can see spatially. I love that way of reading, I love seeing words in space.A lot of different kinds of text, both prose and poetry, I read in space like that. If you're reading to be heard, then the difficulty of breaking into a sentence with, whether it's brackets or em dashes or whatever, and then rejoining the sentence further down has its own challenges. Perhaps I ought to try and do less of that and experiment more with a Melvillian Dickensian onward flow. I don't know what my editor will think.Henry: What has brought you back to reading novels like this?Helen: I was wondering that this morning, actually, because I'm very aware having joined Substack, and of course, your Substack is one of the ones that is leading me further in this direction, very inspiringly, is discovering that lots of other people are reading and reading long novels now too. It reminded me of that thing that anyone with children will know that you have a baby and you call it something that you think only you have thought of, and then four years later, you call and you discover half the class is called that name. You wonder what was in the water that led everybody in that direction.I've just seen someone tweet this morning about how inspired they are by the builder next door who, on the scaffolding, is blasting the audiobook Middlemarch to the whole neighborhood.Henry: Oh my god. Amazing.Helen: It's really happening. Insofar as I can work out what led me as opposed to following a group, which clearly I am in some sense, I think the world at the moment is so disquieting, and depressing, and unnerving, that I think for me, there was a wish to escape into another world and another world that would be very immersive, not removed from this world completely. One that is very recognizably human.I think when I was younger, when I was in my teens and 20s, I loved reading science fiction and fantasy before it was such a genre as it is now. I'm a huge fan of Diana Wynne Jones and people like that.Henry: Oh, my god, same. Which one is your favorite?Helen: Oh, that is an impossible question to answer, partly because I want to go back and read a lot of them. Actually, I've got something next to me, just to get some obscurity points. I want to go back to Everard's Ride because there is a story in here that is based on the King's square. I don't know if I'm saying that right, but early 15th century, the story of the imprisoned King of Scotland when he was in prison in England. That one's in my head.The Dalemark Quartet I love because of the sort of medieval, but then I love the ones that are pure, more science fantasy. Which is your favorite? Which should I go back to first?Henry: I haven't read them all because I only started a couple of years ago. I just read Deep Secret, and I thought that was really excellent. I was in Bristol when I read it quite unwittingly. That was wonderful.Helen: Surrounded by Diana Wynne Jones' land. I only discovered many years into an obsession that just meant that I would read every new one while there were still new ones coming out. I sat next to Colin Burrow at a dinner in--Henry: Oh my god.Helen: I did sort of know that he was her son, but monstered him for the whole time, the whole course of sitting together, because I couldn't quite imagine her in a domestic setting, if you like, because she came up with all these extraordinary worlds. I think in days gone by, I went into more obviously imaginary worlds. I think coming back to it now, I wanted something big and something that I really could disappear into. I've been told to read Bleak House for so many decades and felt so ashamed I hadn't. Having done that, I thought, "Well, the whale."Henry: Have you read Diana Wynne Jones' husband's books, John Burrow? Because that's more in your field.Helen: It is, although I'm ashamed to say how badly read I am in medieval literary scholarship. It's weird how these academic silos can operate, shouldn't, probably don't for many, many people. I always feel I'm on horribly thin ground, thin ice when I start talking about medieval literature because I know how much scholarship is out there, and I know how much I haven't read. I must put John Burrow on my list as well.Henry: He's very readable. He's excellent.Helen: I think I can imagine, but I must go into it.Henry: Also, his books are refreshingly short. Your husband is a poet, so there's a lot of literature in your life at the moment.Helen: There is. When we met, which was 10 years ago-- Again, I don't think of myself as knowledgeable about poetry in general, but what was wonderful was discovering how much we had in common in the writing process and how much I could learn from him. To me, one of the things that has always been extremely important in my writing is the sentence, the sound of a sentence, the rhythm of a sentence folded into a paragraph.I find it extremely hard to move on from a paragraph if it's not sitting right yet. The sitting right is as much to do with sound and rhythm as it is to do with content. The content has to be right. It means I'm a nightmare to edit because once I do move on from a paragraph, I think it's finished. Obviously, my editor might beg to differ.I'm very grateful to Thomas Penn, who's also a wonderful historian, who's my editor on this last book, for being so patient with my recalcitrance as an editee. Talking to my husband about words in space on the page, about the rhythm, about the sound, about how he goes about writing has been so valuable and illuminating.I hope that the reading I've been doing, the other thing I should say about going back to big 19th-century novels is that, of course, I had the enormous privilege and learning curve of being part of a Booker jury panel three years ago. That too was an enormous kick in terms of reading and thinking about reading because my co-judges were such phenomenal reading company, and I learned such a lot that year.I feel not only I hope growing as a historian, but I am really, really focusing on writing, reading, being forced out of my bunker where writing is all on the page, starting to think about sound more, think about hearing more, because I think more and more, we are reading that way as a culture, it seems to me, the growth of audiobooks. My mother is adjusting to audiobooks now, and it's so interesting to listen to her as a lifelong, voracious reader, adjusting to what it is to experience a book through sound rather than on the page. I just think it's all fascinating, and I'm trying to learn as I write.Henry: I've been experimenting with audiobooks, because I felt like I had to, and I sort of typically hate audio anything. Jonathan Swift is very good, and so is Diana Wynne Jones.Helen: Interesting. Those two specifically. Is there something that connects the two of them, or are they separately good?Henry: I think they both wrote in a plain, colloquial style. It was very capable of being quite intellectual and had capacity for ideas. Diana Wynne Jones certainly took care about the way it sounded because she read so much to her own children, and that was really when she first read all the children's classics. She had developed for many years an understanding of what would sound good when it was read to a child, I think.Helen: And so that's the voice in her head.Henry: Indeed. As you read her essays, she talks about living with her Welsh grandfather for a year. He was intoning in the chapel, and she sort of comes out of this culture as well.Helen: Then Swift, a much more oral culture.Henry: Swift, of course, is in a very print-heavy culture because he's in London in 1710. We've got coffee houses and all the examiner, and the spectator, and all these people scribbling about each other. I think he was very insistent on what he called proper words in proper places. He became famous for that plain style. It's very carefully done, and you can't go wrong reading that out loud. He's very considerate of the reader that you won't suddenly go, "Oh, I'm in the middle of this huge parenthesis. I don't know how--" As you were saying, Swift-- he would be very deliberate about the placement of everything.Helen: A lot of that has to do with rhythm.Henry: Yes.Helen: Doesn't it? I suppose what I'm wondering, being very ignorant about the 18th century is, in a print-saturated culture, but still one where literacy was less universal than now, are we to assume that that print-saturated culture also incorporated reading out loud —Henry: Yes, exactly so. Exactly so. If you are at home, letters are read out loud. This obviously gives the novelists great opportunities to write letters that have to sort of work both ways. Novels are read out loud. This goes on into the 19th century. Dickens had many illiterate fans who knew his work through it being read to them. Charles Darwin's wife read him novels. When he says, "I love novels," what he means is, "I love it when my wife reads me a novel." [laughs]You're absolutely right. A good part of your audience would come from those listening as well as those reading it.Helen: Maybe we're getting back towards a new version of that with audiobooks expanding in their reach.Henry: I don't know. I saw some interesting stuff. I can't remember who was saying this. Someone was saying, "It's not an oral culture if you're watching short videos. That's a different sort of culture." I think, for us, we can say, "Oh yes, we're like Jonathan Swift," but for the culture at large, I don't know. It is an interesting mixed picture at the moment.Helen: Yes, history never repeats, but we should be wary of writing off any part of culture to do with words.Henry: I think so. If people are reporting builders irritating the neighbourhood with George Eliot, then it's a very mixed picture, right?Helen: It is.Henry: Last literary question. Hilary Mantel has been a big influence on you. What have you taken from her?Helen: That's quite a hard question to answer because I feel I just sit at her feet in awe. If I could point to anything in my writing that could live up to her, I would be very happy. The word that's coming into my head when you phrase the question in that way, I suppose, might be an absolute commitment to precision. Precision in language matters to me so much. Her thought and her writing of whatever kind seems to me to be so precise.Listening to interviews with her is such an outrageous experience because these beautifully, entirely formed sentences come out of her mouth as though that's how thought and language work. They don't for me. [chuckles] I'm talking about her in the present tense because I didn't know her, but I find it hard to imagine that she's not out there somewhere.Henry: She liked ghosts. She might be with us.Helen: She might. I would like to think that. Her writing of whatever genre always seems to me to have that precision, and it's precision of language that mirrors precision of thought, including the ability to imagine herself into somebody else's mind. That's, I suppose, my project as a historian. I'm always trying to experience a lost world through the eyes of a lost person or people, which, of course, when you put it like that, is an impossible task, but she makes it seem possible for her anyway and that's the road I'm attempting to travel one way or another.Henry: What is it about the 14th and 15th centuries that is hardest for us to imagine?Helen: I think this speaks to something else that Hilary Mantel does so extraordinarily well, which is to show us entire human beings who live and breathe and think and feel just as we do in as complex and contradictory and three-dimensional a way as we do, and yet who live in a world that is stripped of so many of the things that we take so much for granted that we find it, I think, hard to imagine how one could function without them.What I've always loved about the late Middle Ages, as a political historian, which is what I think of myself as, is that it has in England such a complex and sophisticated system of government, but one that operates so overwhelmingly through human beings, rather than impersonal, institutionalized, technological structures.You have a king who is the fount of all authority, exercising an extraordinary degree of control over a whole country, but without telephones, without motorized transport, without a professional police service, without a standing army. If we strip away from our understanding of government, all those things, then how on earth does society happen, does rule happen, does government happen?I think it's relatively easy to imagine a small community or even a city, because we can imagine lots of human beings together, but how relationships between human beings happen at a distance, not just in terms of writing a letter to someone you know, but how a very effective power structure happens across hundreds of miles in the absence of those things is the thing that has always absolutely fascinated me about the late Middle Ages. I think that's because it's hard, for me at least, to imagine.Henry: Good. You went to the RSC to watch The Henriad in 2013.Helen: I did.Henry: Is Shakespeare a big influence on this book? How did that affect you?Helen: I suppose this is a long story because Richard II and The Henriad have been-- there is Richard II. Richard II is part of The Henriad, isn't it?Henry: Yes.Helen: Richard II. Henry, see, this is-Henry: The two Henry IVs.Helen: -I'm not Shakespearean. I am. [laughs]Henry: No, it's Richard II, the two Henry IVs, and Henry V. Because, of course, Henry Bolingbroke is in Richard II, and it--Helen: Yes, although I never think of him as really the same person as Henry IV in the Henry IV plays, because he changes so dramatically between the two.Henry: Very often, they have a young actor and an old actor, and of course, in real life, that's insane, right?Helen: It's absolutely insane. I always separate Henry IV, parts I and II, and Henry V off from Richard II because it feels to me as though they operate in rather different worlds, which they do in lots of ways. My story with the Henry ad, now that we've established that I actually know what we're talking about, goes back to when I was in my teens and Kenneth Branagh was playing Henry V in Stratford. I grew up very near Stratford.At 15, 16, watching the young Branagh play Henry V was mind-blowing. I went a whole number of times because, in those days, I don't know how it is now, but you could go and get standing tickets for a fiver on the day. More often than not, if there were spare seats, you would get moved into some extraordinary stall seats at-- I was about to say halftime, I'm a football fan, at the interval.Henry V was the play I knew best for a long time, but at the same time, I'd studied Richard II at school. The Henry IV plays are the ones I know least well. I'm interested now to reflect on the fact that they are the ones that depart most from history. I wonder whether that's why I find them hardest to love, because I'm always coming to the plays from the history. Richard II and Henry V actually have a lot to show us about those kings. They bear very close relationships with a lot of the contemporary chronicles, whereas the Henry IV ones is Shakespeare doing his own thing much more.Particularly, as you've just said, making Henry IV way too old, and/or depending which angle we're looking at it from, making Hotspur way too young, the real Hotspur was three years older than Henry IV. If you want to make Hotspur and how-- your young Turks, you have to make Henry IV old and grey and weary with Northumberland.Back in 2013, the really intense experience I had was being asked to go for a day to join the RSC company on a school trip to Westminster Hall and Westminster Abbey at the beginning of their rehearsal process, so when David Tennant was playing Richard II and Greg Doran was directing. That was absolutely fascinating. I'd been thinking about Richard and Henry for a very long time. Obviously, I was a long way away from writing the book I've just written.Talking to actors is an extraordinary thing for a historian because, of course, to them, these are living characters. They want to know what's in their character's mind. They want to know, quite rightly, the chronological progression of their character's thought. That is something that's become more and more and more and more important to me.The longer I go on writing history, the more intensely attached I am to the need for chronology because if it hasn't happened to your protagonist yet, what are you doing with it? Your protagonist doesn't yet know. We don't know. It's very dramatically clear to us at the moment that we don't know what's happening tomorrow. Any number of outrageous and unpredictable things might happen tomorrow.The same certainly was true in Richard II's reign, goes on being true in Henry IV's reign. That experience, in the wake of which I then went to see Henry IV, parts 1 and 2 in Stratford, was really thought-provoking. The extent to which, even though I'd been working on this period for a long time, and had taught this period, I still was struggling to answer some of those questions.Then I'd just had the similarly amazing experience of having a meeting with the Richard II cast and director at the Bridge Theatre before the Nicholas Heitner production with Jonathan Bailey as Richard went on stage. That was actually towards the end of their rehearsal process. I was so struck that the actor playing Bolingbroke in this production and the actor playing Bolingbroke in the production back in 2013 both asked the same excellent first question, which is so hard for a historian to answer, which is at what point does Bolingbroke decide that he's coming back to claim the crown, not just the Duchy of Lancaster?That is a key question for Bolingbroke in Richard II. Does he already know when he decides he's going to break his exile and come back? Is he challenging for the crown straight away, or is he just coming back for his rightful inheritance with the Duchy of Lancaster? That is the million-dollar question when you're writing about Bolingbroke in 1399.It's not possible to answer with a smoking gun. We don't have a letter or a diary entry from Henry Bolingbroke as he's about to step on board ship in Boulogne saying, "I'm saying I'm coming back for the Duchy of Lancaster." The unfolding logic of his situation is that if he's going to come back at all, he's going to have to claim the crown. When he admits that to himself, and when he admits that to anybody else, are questions we can argue about.It was so interesting to me that that's the question that Shakespeare's Richard II throws up for his Bolingbroke just as much as it does for the historical one.Henry: Is there anything that we fundamentally know about this episode in history that Shakespeare didn't know?Helen: That's an extremely good question, and I'm tempted now to say no.Henry: When I left your book, the one thing I thought was that in Shakespeare, the nobles turn against Richard because of his excesses. Obviously, he really dramatizes that around the death of Gaunt. From your book, you may disagree with this, I came away thinking, well, the nobles wanted more power all the time. They may not have wanted the king's power, but there was this constant thing of the nobles feeling like they were owed more authority.Helen: I think the nobles always want more power because they are ambitious, competitive men within a political structure that rewards ambition and competition. The crucial thing for them is that they can only safely pursue ambition and competition if they know that the structure they're competing within will hold.The thing that keeps that structure rooted and solidly in place is the crown and the things that the crown is there to uphold, namely, particularly, the rule of law because if the rule of law starts to crumble, then the risk is that the whole structure collapses into anarchy. Within anarchy, then a powerful man cannot safely compete for more power because an even more powerful man might be about to roll into his estates and take them over. There have to be rules. There has to be fair competition. The referee is there on a football pitch for a reason.The king, in some senses, whether you want to see him as the keystone in an arch that supports a building or whether he's a referee on a football pitch, there are reasons why powerful men need rules because rules uphold their power. What goes wrong with Richard is that instead of seeing that he and the nobles have a common interest in keeping this structure standing, and that actually he can become more powerful if he works with and through the nobles, he sees them as a threat to him.He's attempting to establish a power structure that will not be beholden to them. In so doing, he becomes a threat to them. This structure that is supposed to stand as one mutually supportive thing is beginning to tear itself apart. That is why Richard's treatment of Bolingbroke becomes such a crucial catalyst, because what Richard does to Bolingbroke is unlawful in a very real and very technical sense. Bolingbroke has not been convicted of any crime. He's not been properly tried. There's been this trial by combat, the duel with Mowbray, but it hasn't stopped arbitrarily, and an arbitrary punishment visited upon both of them. They're both being exiled without having been found guilty, without the judgment of God speaking through this duel.Richard then promises that Bolingbroke can have his inheritance, even though he's in exile. As soon as Gaunt dies, Richard says, "No, I'm having it." Now, all of that is unlawful treatment of Bolingbroke, but because Bolingbroke is the most powerful nobleman in the country, it is also a warning and a threat to every other member of the political classes that if the king takes against you, then his arbitrary will can override the law.That diagnosis is there in Shakespeare. It's the Duke of York, who in reality was just a completely hopeless, wet figure, but he says, and I've got it written down, keep it beside me.Henry: Very nice.Helen: Kind of ridiculous, but here it is. York says to Richard, "Take Herford's rights away and take from time his charters and his customary rights. Let not tomorrow then ensue today. Be not thyself, for how art thou a king, but by fair sequence and succession?" In other words, if you interfere with, and I know you've written about time in these plays, it's absolutely crucial.Part of the process of time in these plays is that the rules play out over time. Any one individual king must not break those rules so that the expected process of succession over time can take place. York's warning comes true, that Richard is unseating himself by seeking to unseat Bolingbroke from his inheritance.Henry: We give Shakespeare good marks as a historian.Helen: In this play, yes, absolutely. The things he tinkers with in Richard II are minor plot points. He compresses time in order to get it all on stage in a plausible sequence of events. He compresses two queens into one, given that Richard was married to, by the time he fell, a nine-year-old who he'd married when he was six. It's harder to have a six-year-old making speeches on stage, so he puts the two queens into one.Henry: You don't want to pay another actor.Helen: Exactly.Henry: It's expensive.Helen: You don't want children and animals on stage. Although there is a wonderful account of a production of Richard II on stage in the West End in 1901, with the Australian actor Oscar Asche in it, playing Bolingbroke. The duel scene, he had full armour and a horse, opening night. It was a different horse from the one he rehearsed with. He gives an account in his autobiography of this horse rearing and him somersaulting heroically off the horse.Henry: Oh my god.Helen: The curtain having to come down and then it going back up again to tumultuous applause. You think, "Oscar, I'm wondering whether you're over-egging this pudding." Anyway, I give Shakespeare very good marks in Richard II, not really in the Henry IV plays, but gets back on track.Henry: The Henry IV plays are so good, we're forgiven. Was Richard II a prototype Henry VIII?Helen: Yes. Although, of course, history doesn't work forwards like that. I always worry about being a historian, talking about prototypes, if you see what I mean, but--Henry: No, this is just some podcast, so we don't have to be too strict. He's over-mighty, his sense of his relationship to God. There are issues in parliament about, "How much can the Pope tell us what to do?" There are certain things that seem to be inherent in the way the British state conceives of itself at this point that become problematic in another way.Helen: Is this pushing it too far to say Richard is a second son who ends up being the lone precious heir to the throne who must be wrapped in cotton wool to ensure that his unique God-given authority is protected? Also describes Henry VIII.Henry: They both like fancy clothes.Helen: Both like fancy clothes. Charles I is also a second son who has to step up.Henry: With wonderful cuffs and collars. He's another big dresser.Helen: And great patrons of art. I think we're developing new historical--Henry: No, I think there's a whole thing here.Helen: I think there is. What Henry does, of course, in rather different, because a lot has changed thanks to the Wars of the Roses, the power of the nobility to stand up independently of the crown is significantly lessened by the political effects of the Wars of the Roses, not at least that a lot of them have had their heads cut off, or died in battle, and the Tudors are busy making sure that they remain in the newly subjected place that they find themselves in.Henry then finds to go back to Hilary Mantel, a very, very able political servant who works out how to use parliament for him in rejecting those extra English powers that might restrain him. I do always wonder what Richard thought he was going to do if he'd succeeded in becoming Holy Roman Emperor, which I take very seriously as a proposition from Richard.Most other historians, because it's so patently ridiculous, if you look at it from a European perspective, have just said, "Oh, he got this idea that he wanted to become Holy Roman Emperor," but, of course, it was never going to happen. In Richard's mind, I think it was extremely real. Whether he really would have tried to give the English crown to Rutland, his favorite by the end of the reign, while he went off in glory to be crowned by the Pope, I don't know what was in his head. The difference with Henry is that the ambitions he eventually conceives are very England-focused, and so he can make them happen.Henry: Is there some sort of argument that, if the king hadn't won the Wars of the Roses, and the nobility had flourished, and their sons hadn't been killed, the reformation would have just been much harder to pull off here?[silence]Helen: I wonder what that would have looked like, because in a sense, the king was always going to win the Wars of the Roses, in the sense that you have to have a king. The minute you had someone left standing after that mess, that protracted mess, if he knew what he was doing, and there are arguments about the extent to which Henry VII knew what he was doing, or was doing something very different, whether or not he knew it was different, but there was always going to be an opportunity for a king to assert himself after that.Particularly, the extent to which the lesser landowners, the gentry had realized they couldn't just rely on the nobility to protect them anymore. They couldn't just follow their lord into battle and abdicate responsibility.Henry: Okay.Helen: That's an interesting--Henry: How much should we blame Edward III for all of this?Helen: For living too long and having too many sons?Henry: My argument against Edward is the Hundred Years' War, it doesn't actually go that well by the end of his reign, and it's cost too much money. Too many dukes with too much power. It's not that he had too many sons, he elevates them all and creates this insane situation. The war itself starts to tip the balance between the king and parliament, and so now you've got it from the dukes, and from the other side, and he just didn't manage the succession at all.Even though his son has died, and it really needs some kind of-- He allowed. He should have known that he was allowing a vacuum to open up where there's competition from the nobles, and from parliament, and the finances are a mess, and this war isn't there. It's just… he just leaves a disaster, doesn't he?Helen: I think I'd want to reframe that a little bit. Perhaps, I'm too much the king's friend. I think the political, and in some senses, existential dilemma for a medieval king is that the best of all possible worlds is what Edward achieves in the 1340s and the 1350s, which is, fight a war for reasons that your subjects recognize as in the common interest, in the national interest. Fight it over there so that the lands that are being devastated and the villages and towns that are being burned are not yours. Bring back lots of plunder. Everybody's getting richer and feeling very victorious.You can harness parliament. When things are going well, a medieval king and a parliament are not rivals for power. An English king working with parliament is more powerful than an English king trying to work without parliament. If things are going well, he gets more money, he can pass laws, he can enforce his will more effectively. It's win-win-win if you're ticking all those boxes.As you're pointing out, the worst of all possible worlds is to be fighting a war that's going badly. To fight a war is a big risk because either you're going to end up winning and everything's great, or if it's going badly, then you'd rather be at peace. Of course, you're not necessarily in a position to negotiate peace, depending on the terms of the war you've established.Similarly, with sons, you want heirs. You want to know the succession is safe. I think Edward's younger sons would argue with you about setting up very powerful dukes because the younger ones really-- York and Gloucester, Edmund of Langley and Thomas of Woodstock, really didn't have much in the way of an estate given to them at all, and always felt very hard done by about that. John of Gaunt is set up very well because he's married off to the heir of the Duke of Lancaster who's handily died, leaving only daughters.Henry: That's the problem, isn't it, creating that sort of impact? John of Gaunt is far too rich and powerful.Helen: You say that, except he's unfeasibly loyal. Without Gaunt, disaster happens much, much, much earlier. Gaunt is putting all those resources into the project of propping up the English state and the English crown for way longer than Richard deserves, given that Richard's trying to murder him half the time in the 1380s.Henry: [laughs] For sure. No, I agree with you there, but from Edward III's point of view, it's a mistake to make one very powerful son another quite powerful son next to-- We still see this playing out in royal family dynamics.Helen: This is the problem. What is the perfect scenario in a hereditary system where you need an heir and a spare, but even there, the spare, if he doesn't get to be the heir, is often very disgruntled. [laughs] If he does get to be the heir, as we've just said, turns out to be overconvinced of his own-Henry: Oh, indeed, yes.Helen: -specialness. Then, if you have too many spares, you run into a different kind of problem. Equally, if you don't have a hereditary system, then you have an almighty battle, as the Anglo-Saxons often did, about who's actually going to get the crown in the next generation. It's a very tricky--Henry: Is England just inherently unstable? We've got the Black Death, France is going to be a problem, whatever happens. Who is really going to come to a good fiscal position in this situation? It's no one's fault. It's just there wasn't another way out.Helen: You could say that England's remarkably-- See, I'm just playing devil's advocate the whole time.Henry: No, good.Helen: You could say England is remarkably stable in the sense that England is very unusually centralized for a medieval state at this point. It's centralized in a way that works because it's small enough to govern. It's, broadly speaking, an island. You've got to deal with the Scotts border, but it's a relatively short border. Yes, you have powerful nobles, but they are powerful nobles who, by this stage, are locked into the state. They're locked into a unified system of law. The common law rules everyone. Everyone looks to Westminster.It's very different from what the King of France has been having to face, which has been having to push his authority outward from the Île-de-France, reconquer bits of France that the English have had for a long time, impose his authority over other princes of the realm in a context where there are different laws, there are different customs, there are different languages. You could say that France is in a much more difficult and unstable situation.Of course, what we see as the tide of the war turns again in the early 15th century is precisely that France collapses into civil war, and the English can make hay again in that situation. If Henry V had not died too young with not enough sons in 1423, and particularly, if he'd left a son who grew up to be any use at all, as opposed to absolutely none-- what am I saying? I'm saying that the structure of government in England could work astonishingly well given the luck of the right man at the helm. The right man at the helm had to understand his responsibilities at home, and he had to be capable of prosecuting a successful war abroad because that is how this state works best.As you've just pointed out, prosecuting a successful war abroad is an inherently unstable scenario because no war is ever going to go in your direction the entire time. That's what Richard, who has no interest in war at all is discovering, because once the tide of war is lapping at your own shores, instead of all happening over there, it's a very, very different prospect in terms of persuading parliament to pay for it, quite understandably.You talk about the Black Death. One of the extraordinary things is looking at England in 1348, 1349, when the Black Death hits. Probably, something approaching half the population dies in 18 months. If you're looking at the progress of the war, you barely notice it happened at all. What does the government do? It snaps into action and implements a maximum wage immediately, in case [chuckles] these uppity laborers start noticing there are fewer of them, and they can ask for more money.The amount of control, at that stage at least, that the government has over a country going through an extraordinary set of challenges is quite remarkable, really.Henry: Did Bolingbroke do the right thing?Helen: I think Bolingbroke did the only possible thing, which, in some senses, equates to the right thing. If he had not come back, he would not only have been abandoning his own family, his dynasty, his inheritance, everything he'd been brought up to believe was his responsibility, but also abandoning England to what was pretty much by that stage, clearly, a situation of tyranny.The big argument is always, well, we can identify a tyrant, we have a definition of tyranny. That is, if a legitimate king rules in the common interest and according to the law, then a tyrant rules not in the common interest, and not according to the law. But then the thing that the political theorists argue about is whether or not you can actively resist a tyrant, or whether you have to wait for God to act.Then, the question is, "Might God be acting through me if I'm Bolingbroke?" That's what Bolingbroke has to hope, because if he doesn't do what he does in 1399, he is abandoning everything his whole life has been devoted to maintaining and taking responsibility for. It's quite hard to see where England would then end up, other than with somebody else trying to challenge Richard in the way that Henry does.Henry: Why was he anointed with Thomas Becket's oil?Helen: Because Richard had found it in the tower, [chuckles] and was making great play of the claims that were made for Thomas. This is one of the interesting things about Richard. He is simultaneously very interested in history, and interested in his place in history, his place in the lineage of English kings, going all the way back, particularly to the confessor to whom he looks as not only a patron saint, but as in some sense, a point of identification.He's also seeking to stop time at himself. He doesn't like to think about the future beyond himself. He doesn't show any interest in fathering an heir. His will is all about how to make permanent the judgments that he's made on his nobles. It's not about realistically what's going to happen after his death.In the course of his interest in history, he has found this vial of oil in the tower somewhere in a locked drawer with a note that says, "The Virgin gave this to Thomas Becket, and whoever is anointed with this oil shall win all his battles and shall lead England to greatness," et cetera. Richard has tried to have himself re-anointed, and even his patsy Archbishop of Canterbury that he's put in place after exiling the original one who'd stood up to him a bit.Even the new Archbishop of Canterbury says, "Sire, anointing doesn't really work like that. I'm afraid we can't do it twice." Richard has been wearing this vial round his neck in an attempt to claim that he is not only the successor to the confessor, but he is now the inheritor of this holy oil. The French king has had a holy oil for a very long time in the Cathedral of Reims, which was supposedly given to Clovis, the first king of France, by an angel, et cetera.Richard, who is always very keen on emulating, or paralleling the crown of France, is very, very keen on this. If you were Henry coming in 1399 saying, "No, God has spoken through me. The country has rallied to me. I am now the rightful king of England. We won't look too closely at my justifications for that," and you are appropriating the ceremonial of the crown, you are having yourself crowned in Westminster Abbey on the 13th of October, which is the feast day of the confessor, you are handed that opportunity to use the symbolism of this oil that Richard has just unearthed, and was trying to claim for himself. You can then say, "No, I am the first king crowned with this oil," and you're showing it to the French ambassadors and so on.If we are to believe the chroniclers, it starts making his hair fall out, which might be a contrary sign from God. It's a situation where you are usurping the throne, and what is questionable is your right to be there. Then, any symbolic prop you can get, you're going to lean on as hard as you can.Henry: A few general questions to close. Should we be more willing to open up old tombs?Helen: Yes. [laughs]Henry: Good. [laughs]Helen: I'm afraid, for me, historical curiosity is-- Our forebears in the 18th and 19th century had very few qualms at all. One of the things I love about the endless series of scholarly antiquarian articles that are-- or not so scholarly, in some cases, that are written about all the various tomb openings that went on in the 18th and 19th century, I do love the moments, where just occasionally, they end up saying, "Do you know what, lads? Maybe we shouldn't do this bit." [chuckles]They get right to the brink with a couple of tombs and say, "Oh, do you know what? This one hasn't been disturbed since 1260, whatever. Maybe we won't. We'll put it back." Mostly, they just crowbar the lid off and see what they can find, which one might regret in terms of what we might now find with greater scientific know-how, and et cetera. Equally, we don't do that kind of thing anymore unless we're digging up a car park. We're not finding things out anyway. I just love the information that comes out, so yes, for me.Henry: Dig up more tombs.Helen: Yes.Henry: What is it that you love about the Paston Letters?Helen: More or less everything. I love the language. I love the way that, even though most of them are dictated to scribes, but you can hear the dictation. You can hear individual voices. Everything we were saying about sentences. You can hear the rhythm. You can hear the speech patterns. I'm no linguistic expert, but I love seeing the different forms of spelling and how that plays out on the page.I love how recognizable they are as a family. I love the fact that we hear women's voices in a way that we very rarely do in the public records. The government which is mainly what we have to work with. I love Margaret Paston, who arrives at 18 as a new bride, and becomes the matriarch of the family. I love her relationship with her two eldest boys, John and John, and their father, John.I do wish they hadn't done that because it doesn't help those of us who are trying to write about them. I love the view you get of late medieval of 15th-century politics from the point of view of a family trying to survive it. The fact that you get tiny drops in letters that are also about shopping, or also about your sisters fall in love with someone unsuitable. Unsuitable only, I hasten to add, because he's the family bailiff, not because he isn't a wonderful and extremely able man. They all know those two things. It's just that he's a family bailiff, and therefore, not socially acceptable.I love that experience of being immersed in the world of a 15th-century gentry family, so politically involved, but not powerful enough to protect themselves, who can protect themselves in the Wars of the Roses in any case.Henry: If someone wants to read the Paston Letters, but they don't want to read Middle English, weird spelling, et cetera, is there a good edition that they can use?Helen: Yes, there is an Oxford World's Classic. They're all selected. There isn't a complete edition in modern spelling. If any publishers are listening, I would love to do one. [chuckles]Henry: Yes, let's have it.Helen: Let's have it. I would really, really love to do that. There are some very good selections. Richard Barber did one many years ago, and, of course, self-advertising. There is also my book, now more than 20 years old, about the Paston family, where I was trying to put in as much of the letters as I could. I wanted to weave the voices through. Yes, please go and read the Paston Letters in selections, in whatever form you can get them, and let's start lobbying for a complete modernized Paston.Henry: That's right. Why did you leave academia? Because you did it before it was cool.Helen: [laughs] That's very kind of you to say. My academic life was, and is very important to me, and I hate saying this now, because the academic world is so difficult now. I ended up in it almost by accident, which is a terrible thing to say now, people having to-- I never intended to be an academic. My parents were academics, and I felt I'd seen enough and wasn't sure I wanted to do that.I couldn't bear to give up history, and put in a PhD application to work with Christine Carpenter, who'd been the most inspiring supervisor when I was an undergraduate, got the place, thought, "Right, I'm just going to do a PhD." Of course, once you're doing a PhD, and everyone you know is starting to apply for early career jobs, which weren't even called early career jobs in those days, because it was a million years ago.I applied for a research fellowship, was lucky enough to get it, and then applied for a teaching job, utterly convinced, and being told by the people around me that I stood no chance of getting it, because I was way too junior, and breezed through the whole process, because I knew I wasn't going to get it, and then turned up looking for someone very junior.I got this wonderful teaching job at Sidney Sussex in Cambridge and spent eight years there, learned so much, loved working with the students. I was working very closely with the students in various ways, but I wasn't-- I'm such a slow writer, and a writer that needs to be immersed in what I was doing, and I just wasn't managing to write, and also not managing to write in the way I wanted to write, because I was becoming clearer and clearer about the fact that I wanted to write narrative history.Certainly, at that point, it felt as though writing narrative history for a general audience and being an early career academic didn't go so easily together. I think lots of people are now showing how possible it is, but I wasn't convinced I could do it. Then, sorry, this is a very long answer to what's [crosstalk] your question.Henry: That's good.Helen: I also had my son, and my then partner was teaching at a very different university, I mean, geographically different, and we were living in a third place, and trying to put a baby into that geographical [chuckles] setup was not going to work. I thought, "Well, now or never, I'll write a proposal for a book, a narrative, a book for a general readership, a narrative book about the Paxton family, because that's what I really want to write, and I'll see if I can find an agent, and I'll see if I," and I did.I found the most wonderful agent, with whose help I wrote a huge proposal, and got a deal for it two weeks before my son was due. At that point, I thought, "Okay, if I don't jump now, now or never, the stars are aligned." I've been a freelance medieval historian ever since then, touching every wood I can find as it continues to be possible. I am very grateful for those years in Cambridge. They were the making of me in terms of training and in terms of teaching.I certainly think without teaching for those years, I wouldn't be anywhere near as good a writer, because you learn such a lot from talking to, and reading what students produce.Henry: How do you choose your subjects now? How do you choose what to write about?Helen: I follow my nose, really. It's not very scientific.Henry: Why should it be?Helen: Thank you. The book, bizarrely, the book that felt most contingent, was the one I wrote after the Paston book, because I knew I'd written about the Pastons in my PhD, and then again more of it in the monograph that was based on my PhD. I knew having written about the Pastons in a very academic, analytical way, contributing to my analysis of 15th-century politics. I knew I wanted to put them at the center and write about them. That was my beginning point.The big question was what to do next, and I was a bit bamboozled for a while. The next book I ended up writing was She-Wolves, which is probably, until now, my best-known book. It was the one that felt most uncertain to me, while I was putting it together, and that really started from having one scene in my head, and it's the scene with which the book opens. It's the scene of the young Edward VI in 1553, Henry VIII's only son, dying at the age of 15.Suddenly, me suddenly realizing that wherever you looked on the Tudor family tree at that point, there were only women left. The whole question of whether a woman could rule was going to have to be answered in some way at that point, and because I'm a medievalist, that made me start thinking backwards, and so I ended up choosing some medieval queens to write about, because they've got their hands on power one way or another.Until very close to finishing it, I was worried that it wouldn't hang together as a book, and the irony is that it's the one that people seem to have taken to most. The next book after that grew out of that one, because I found myself going around talking about She-Wolves, and saying repeatedly, "The problem these queens faced was that they couldn't lead an army on the battlefield."Women couldn't do that. The only medieval woman who did that was Joan of Arc, and look what happened to her. Gradually, I realized that I didn't really know what had happened to her. I mean, I did know what--Henry: Yes, indeed.Helen: I decided that I really wanted to write about her, so I did that. Then, having done that, and having then written a very short book about Elizabeth I, that I was asked to write for Penguin Monarchs, I realized I'd been haunted all this time by Richard and Henry, who I'd been thinking about and working on since the very beginning of my PhD, but I finally felt, perhaps, ready to have a go at them properly.It's all been pretty organic apart from She-Wolves, which was the big, "What am I writing about next?" That took shape slowly and gradually. Now, I'm going to write about Elizabeth I properly in a-Henry: Oh, exciting.Helen: -full-scale book, and I decided that, anyway, before I wrote this last one, but I-- It feels even righter now, because I Am Richard II, Know Ye Not That, feels even more intensely relevant having now written about Richard and Henry, and I'm quite intimidated because Elizabeth is quite intimidating, but I think it's good, related by your subjects.[laughter]Henry: Have you read the Elizabeth Jenkins biography?Helen: Many, many years ago. It's on my shelf here.Henry: Oh, good.Helen: In fact, so it's one of the things I will be going back to. Why do you ask particularly? I need--Henry: I'm a big Elizabeth Jenkins fan, and I like that book particularly.Helen: Wonderful. Well, I will be redoubled in my enthusiasm.Henry: I look forward to seeing what you say about it. What did you learn from Christine Carpenter?Helen: Ooh. Just as precision was the word that came into my head when you asked me about Hilary Mantel, the word that comes into my head when you ask about Christine is rigor. I think she is the most rigorous historical thinker that I have ever had the privilege of working with and talking to. I am never not on my toes when I am writing for, talking to, reading Christine. That was an experience that started from the first day I walked into her room for my first supervision in 1987.It was really that rigor that started opening up the medieval world to me, asking questions that at that stage I couldn't answer at all, but suddenly, made everything go into technicolor. Really, from the perspective that I had been failing to ask the most basic questions. I would sometimes have students say to me, "Oh, I didn't say that, because I thought it was too basic."I have always said, "No, there is no question that is too basic." Because what Christine started opening up for me was how does medieval government work? What are you talking about? There is the king at Westminster. There is that family there in Northumberland. What relates the two of them? How does this work? Think about it structurally. Think about it in human terms, but also in political structural terms, and then convince me that you understand how this all goes together. I try never to lose that.Henry: Helen Castor, thank you very much.Helen: Thank you so much. 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

Headteachers are gathering today in Harrogate for the annual conference of the National Association of Head Teachers. The negative effects on their students of smartphones and social media access has become a national conversation in recent months, with differing views on who should take the lead in protecting children; the Government, schools, parents, or tech companies. Anita Rani talks to secondary head Emma Mills. Her school, Birchwood High in Warrington, attracted national attention two years ago when teenager Brianna Ghey was murdered. Emma joins Anita to explain why she implemented the ban and what the effects have been so far.Barrister and campaigner Charlotte Proudman first came to prominence ten years ago when she called out a lawyer on LinkedIn who praised her profile picture. Never afraid to speak her mind, she talks to Anita about her new book ‘He said, She Said: Truth, Trauma and the Struggle for Justice in Family Court'.Writer George Eliot is brought to life in a new stage setting, accompanied by contemporary music by British female singer songwriters and using mainly her own words to tell her story. Author of seven novels, a poet and translator, George Eliot - real name Mary Ann Evans - was ahead of her time, befriended pioneering feminists and at one point became the second richest woman in England after Queen Victoria. Performers SuRie and Hermione Norris join Anita to discuss their celebration of her extraordinary and ground breaking life. Presenter: Anita Rani Producer: Laura Northedge

Welcome to the Propertybuyer Podcast. I'm your host Rich Harvey, and today we're asking the question – How you can create real wealth during your lifetime and how can you develop the right mindset and action plan to get there?   I'm delighted to welcome Jackson Millan, widely recognized as The Wealth Mentor, to the Propertybuyer Podcast. With over 16 years of experience in the financial and business sectors, Jackson has dedicated his career to empowering service-based business owners to scale their profits, enhance cash flow, and build personal wealth. As the Co-founder and Chief Dreamer at Aureus Financial, he has guided over 1,000 clients in building a combined wealth exceeding $3 billion. Jackson's innovative 'Values-Based Advice' model has redefined financial coaching, emphasizing simplicity, sustainability, and scalability in wealth creation.   In today's episode, which I have titled "Top Wealth Secrets & Mindsets for Financial Freedom," we'll delve into Jackson's strategies for financial success and explore how his methodologies can be applied to real estate investment and business growth. Whether you're a seasoned investor or just starting out, Jackson's expertise offers valuable guidance on navigating the path to financial independence.   Jackson - we have a tradition in our Podcasts to start with a Thought of the Week :   “It is never too late to be what you might have been.” –George Eliot

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

"The next person I want to present to you is Andrew Leslie. I'm fairly certain none of you know that name. But I hope that after several episodes, his “hidden life” and “unvisited tomb”, to use George Eliot's phrases from the last line of her novel “Middlemarch”, will be honored."   For more information, visit CBTSeminary.org

The next person I want to present to you is Andrew Leslie. I'm fairly certain none of you know that name. But I hope that after several episodes, his “hidden life” and “unvisited tomb”, to use George Eliot's phrases from the last line of her novel “Middlemarch”, will be honored.For more information, visit CBTSeminary.org

"The next person I want to present to you is Andrew Leslie. I'm fairly certain none of you know that name. But I hope that after several episodes, his “hidden life” and “unvisited tomb”, to use George Eliot's phrases from the last line of her novel “Middlemarch”, will be honored."   For more information, visit CBTSeminary.org

Herded by Miracles: An only child, a burden to her single mother and born in South Africa in the middle of a war, the author had to discern life's purpose by living it. She rides through the widest emotional landscapes of contrast: the Apartheid conflict between black and white, between Boer and British, and the disconnect between African and European cultures, the generosity of strangers, the betrayal of friends, and rejection by family. Through all these mirrors, the patchwork pilgrimage is towards the transcendent lovingness of Creation. We all have a lamp to trim for the coming of our bridegroom. This harrowing but often humorous chronicle (God tells good stories with both wit and parody) is one such Trimming. Its natural mysticism emerges like smoke from damp leaves. Only the inspiration of George Eliot and her nostalgic portraits of England's ancient antiquity and its unsung heroes kept her company, affirmed her independence of mind, and fostered a new Book of Revelations

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read 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/new-books-network

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read 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/science

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Back in 2021, John and Elizabeth sat down with Brandeis string theorist Albion Lawrence to discuss cooperation versus solitary study across disciplines. They sink their teeth into the question, “Why do scientists seem to do collaboration and teamwork better than other kinds of scholars and academics?” The conversation ranges from the merits of collective biography to the influence of place and geographic location in scientific collaboration to mountaineering traditions in the sciences. As a Recallable Book, Elizabeth champions The People of Puerto Rico, an experiment in ethnography of a nation (in this case under colonial rule) from 1956, including a chapter by Robert Manners, founding chair of the Brandeis Department of Anthropology. Albion sings the praises of a collective biography of the Art Ensemble of Chicago, A Message to Our Folks. But John stays true to his Victorianist roots by praising the contrasting images of the withered humanist Casaubon and the dashing young scientist Lydgate in George Eliot's own take on collective biography, Middlemarch. Discussed in this episode: Richard Rhodes Making of the Atomic Bomb Ann Finkbeiner, The Jasons: The Secret History of Science's Postwar Elite James Gleick, The Information Jon Gertner, The Idea Factory: Bell Labs and the Great Age of American Innovation Black Hole photographs win giant prize Adam Jaffe, “Geographic Localization of Knowledge Spillovers as Evidenced by Patent Citations“ Jamie Cohen-Cole, The Open Mind Julian Steward et al., The People of Puerto Rico Paul Steinbeck, Message to Our Folks Jenny Uglow, Lunar Men George Eliot, Middlemarch Listen to and Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

The complete audiobook is available for purchase at Audible.com: https://n9.cl/p0g1y The Jane Austen Omnibus Narrated by Catherine Bilson, Terah Tucker, Sarah Jane Rose, Graham Scott, Denis Daly and Linda Barrans. Jane Austen commenced writing in her adolescence and continued right up to her untimely death in 1817. Her novels are reflections of the socially constricted world in which she lived, and the plots are built around the search of one or more young women for a suitable spouse. Austen's works are noted for the perceptive elegance of her prose and for vigor and detail of characterization. Celebrated critic F. R. Leavis considered Austen as one of the four great English novelists, along with George Eliot, Henry James, and Joseph Conrad. This collection contains the following titles: Sense and Sensibility (1811) Pride and Prejudice (1813) Mansfield Park and Lovers' Vows (1814) Emma (1816) Works published posthumously: Northanger Abbey (1818) Persuasion (1818) Lady Susan (1871) Unfinished works: The Watsons (1871); completed by L. Oulton (1923) Sanditon: Fragment of a Novel (1925)

Tonight, we'll read the opening to “Middlemarch, A Study of Provincial Life” written by English author George Eliot, and originally published in 1871. George Eliot is the pen name of Mary Ann Evans. The novel is set in a fictional English Midlands town in the early 1800s, following many separate characters whose lives intersect at times. Issues include the status of women, the nature of marriage, idealism, self-interest, religion, hypocrisy, political reform, and education. Initial reviews were mixed, but it is now seen widely as her best work and one of the great English novels. — read by 'V' — Sign up for Snoozecast+ to get expanded, ad-free access by going to snoozecast.com/plus! Learn more about your ad choices. Visit megaphone.fm/adchoices

On this episode, Tony Brueski digs into one of London's most hauntingly beautiful—and paranormally charged—cemeteries: Highgate. Established in 1839, this sprawling Victorian burial ground became a resting place for some of history's greatest minds, including Karl Marx and George Eliot. But beneath its towering tombstones and weathered statues lies a far darker legend—one filled with ghostly figures, chilling whispers, and even tales of a vampire said to stalk its pathways.   Join Tony as he uncovers the strange history of Highgate Cemetery, from its days as a grand garden burial ground to its descent into ruin and rebirth as a paranormal hotspot. With firsthand accounts, historical records, and expert theories, this episode digs into whether Highgate's hauntings are the product of environmental triggers, psychological suggestion—or something far more sinister.

On this episode, Tony Brueski digs into one of London's most hauntingly beautiful—and paranormally charged—cemeteries: Highgate. Established in 1839, this sprawling Victorian burial ground became a resting place for some of history's greatest minds, including Karl Marx and George Eliot. But beneath its towering tombstones and weathered statues lies a far darker legend—one filled with ghostly figures, chilling whispers, and even tales of a vampire said to stalk its pathways.   Join Tony as he uncovers the strange history of Highgate Cemetery, from its days as a grand garden burial ground to its descent into ruin and rebirth as a paranormal hotspot. With firsthand accounts, historical records, and expert theories, this episode digs into whether Highgate's hauntings are the product of environmental triggers, psychological suggestion—or something far more sinister.

Recorded by staff of the Academy of American Poets for Poem-a-Day, a series produced by the Academy of American Poets. Published on March 30, 2025. www.poets.org

God will rebuild your ruins: “It's never too late to be what you might have been.” —George Eliot 

Homenatge al traductor Xavier P

In this episode of The Mookse and the Gripes Podcast, we're joined by Rohan Maitzen to explore the multifaceted world of historical fiction. Rohan guides us through the genre, unpacking its many layers and surprising complexities. From timeless classics to unexpected gems, we share some of our favorite examples from the genre and discuss how historical fiction challenges our perceptions of the past and sparks conversations about the present, all while whisking us away to another time. Whether you're drawn to sweeping epics or intimate character studies, tune in for a thought-provoking discussion that will enhance the way you think about historical fiction!Join the Mookse and the Gripes on DiscordWe're creating a welcoming space for thoughtful, engaging discussions about great novellas, starting with First Love by Ivan Turgenev in April. Whether you want to share insights, ask questions, or simply follow along, we'd love to have you. The discussion will unfold gradually, so you can read at your own pace and jump in whenever you're ready. It's a great way to connect with fellow readers, explore new works together, and deepen your appreciation for the novella form.For the first book, the schedule will be as follows:* April 6: Start of the book through Section 9* April 9: Section 10 through Section 16* April 13: Section 17 through the endShownotesBooks* Widening the Skirts of Light: Essays on George Eliot, by Rohan Maitzen* Middlemarch for Book Clubs, by Rohan Maitzen* Middlemarch, by George Eliot* Daniel Deronda, by George Eliot* Pride and Prejudice, by Jane Austen* The Lymond Chronicles, by Dorothy Dunnett* My Lady Jane, by Cynthia Hand* Stone Yard Devotional, Charlotte Wood* All Fours, by Miranda July* Mrs. Death Misses Death, by Salena Godden* Telephone, by Percival Everett* Jane Austen's Bookshelf: A Rare Book Collector's Quest to Find the Women Writers Who Shaped a Legend, by Rebecca Romney* Evelina, by Frances Burney* Northanger Abbey, by Jane Austen* The Mysteries of Udolpho, by Ann Radcliffe* The Snow Child, by Eowyn Ivey* Lonesome Dove, by Larry McMurtry* Waverley; or, 'Tis Sixty Years Since, by Walter Scott* Adam Bede, by George Eliot* Romola, by George Eliot* The Cater Street Hangman, by Anne Perry* The Whitechapel Conspiracy, by Anne Perry* Kindred, by Octavia Butler* An Unsuitable Job for a Woman, by P.D. James* The Count of Monte Cristo, by Alexandre Dumas* Burial Rites, by Hannah Kent* The Young Mary Queen of Scots, by Jean Plaidy* Murder Most Royal, by Jean Plaidy* Lives of the Queens of England, by Agnes and Elizabeth Strickland* Year of Wonders, by Geraldine Brooks* Siege of Krishnapur, by J.G. Farrell* Troubles, by J.G. Farrell* The Singapore Grip, by J.G. Farrell* Hamnet, by Maggie O'Farrell* A Long Long Way, by Sebastian Barry* Tree of Smoke, by Denis Johnson* Birdsong, by Sebastian Faulks* The Killer Angels, by Michael Shaara* Train Dreams, by Denis Johnson* My Lady Of Cleves, by Margaret Campbell Barnes* Child of the Morning, by Pauline Gedge* The Eagle and the Raven, by Pauline GedgeOther* Episode 64: Victorian LiteratureThe Mookse and the Gripes Podcast is a bookish conversation hosted by Paul and Trevor. Every other week, we explore a bookish topic and celebrate our love of reading. We're glad you're here, and we hope you'll continue to join us on this literary journey!A huge thank you to those who help make this podcast possible! If you'd like to support us, you can do so via Substack or Patreon. Subscribers receive access to periodic bonus episodes and early access to all new episodes. Plus, each supporter gets their own dedicated feed, allowing them to download episodes a few days before they're released to the public. We'd love for you to check it out! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit mookse.substack.com/subscribe

What should great fiction do for us? That's the question asked by Edwin Frank, editorial director of New York Review Books and author of Stranger than Fiction: Lives of the Twentieth-Century Novel.  Good books—and there were many written during the past hundred years—can entertain, just as they can give us pleasure. But great ones have the ‘power to breach,' that is, to upset and provoke us, shattering our illusions about the world.  On this episode, Frank speaks with Commonweal contributor and literary critic Tony Domestic about authors like Dostoevsy, Proust, and Virginia Woolf, among others. For further reading: Fiction by Alice McDermott Mollie Wilson O'Reilly on George Eliot's double life  Tony Domestico's latest books column 

George Eliot, 1819 – 1880. 

The stories we tell ourselves shape the lives we live. If you've ever felt stuck in who you've been, remember—you're the author, not just the character. Your past may have built you, but it doesn't have to confine you. You can rewrite your narrative at any moment.George Eliot once said, "It's never too late to be who you might have been." You are not bound by old habits, past mistakes, or outdated beliefs. The pen is in your hands. So, what story do you want to tell next?More from Eddie Pinero:Monday Motivation Newsletter: https://www.eddiepinero.com/newsletterInstagram - @your_world_within and @IamEddiePineroTikTok - your_world_withinFacebook - https://www.facebook.com/YourworldwithinTwitter - https://www.twitter.com/IamEddiePineroBusiness Inquiries - http://www.yourworldwithin.com/contact#liveinspired #yourworldwithin #motivation

A richly woven tapestry of ambition, love, and social change in a provincial English town by George Eliot

"...for the growing good of the world is partly dependent on unhistoric acts;..."This week, I am reflecting a quote from George Eliot's Middlemarch, published in 1871.Reflection questions:When you feel caught up in the uncertainty of this time, what are a few acts of love and kindness that you can do?When was the last time you brainstormed small ways that donors can be involved as a partner with the mission you serve? Will you take time this week to do that?Reflection on quotes:Last week, I shared quotes about generosity in uncertain times, especially times when personal insults become the norm and it can be tempting to use enmity in fundraising.  While insults and enmity can lead to short-term fundraising boosts, the boosts are rarely sustained; whereas, the damage to our community remains.  This damage is partly due to the apathy that it creates.During uncertain times, the ordinary people who are our donors often feel overwhelmed.  When we ratchet up that uncertainty through fundraising with enmity, over the long-term, donors then begin to feel powerless and apathetic. This leads to a decrease in their giving. And, yet, neuroscience has proven that the act of giving boosts a donor's mood and their feelings of agency.  They no longer feel as powerless.  As we share with donors the small acts of kindness and love that they can do through their donations, we empower them to partner with us to keep the uncertainty in check.  We empower them to grow the good in each of our communities through these unhistoric acts.What do you think?To explore fundraising coaching deeper and to schedule an exploratory session, visit ServingNonprofits.com.Music credit: Woeisuhmebop

Daily QuoteThe days were short, the nights were long, and the cold was intense. The world seemed to have shrunk into a small, icy prison, where every step was an effort and every breath a struggle. (George Eliot)Poem of the DayA Prayer in SpringRobert FrostBeauty of Words雪梁实秋

In The Essence of Christianity (1841) Feuerbach works through the theological crisis of his age to articulate the central, radical idea of 19th-century atheism: that the religion of God is really the religion of humanity. In this episode, Jonathan and James discuss the ways in which the book applies this thought to various aspects of Christian doctrine, from sexual relations to the Trinity, and consider why Feuerbach would never have described himself as an atheist. They also look at George Eliot's remarkable translation of the work, published only thirteen years after the original, which not only ensured Feuerbach's influence in the Anglophone world but invented a new philosophical vocabulary in English for German thought.Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe:Directly in Apple Podcasts: https://lrb.me/applecrcipIn other podcast apps: https://lrb.me/closereadingscipFurther reading in the LRB:James Wood: What next?https://www.lrb.co.uk/the-paper/v33/n08/james-wood/what-s-nextTerry Eagleton: George Eliothttps://www.lrb.co.uk/the-paper/v17/n18/terry-eagleton/biogspeak Hosted on Acast. See acast.com/privacy for more information.

Relax and fall asleep tonight to the continuation of this classic story. Support the podcast and enjoy ad-free and bonus episodes. Try FREE for 7 days on Apple Podcasts. For other podcast platforms go to https://justsleeppodcast.com/supportOr, you can support with a one time donation at buymeacoffee.com/justsleeppodIf you like this episode, please remember to follow on Spotify, Apple Podcasts, or your favourite podcast app. Also, share with any family or friends that might have trouble drifting off.Goodnight! Hosted on Acast. See acast.com/privacy for more information.

How to Sleep at Night is a tender and timely novel telling a heartfelt story about marriage, love and politics. Harris joined us live to talk about writing about people who are challenging their values, how her characters surprised her, the effects of being a journalist on pacing and more with Miwa Messer, host of Poured Over. This episode of Poured Over was hosted by Miwa Messer and mixed by Harry Liang.                     New episodes land Tuesdays and Thursdays (with occasional Saturdays) here and on your favorite podcast app. Featured Books (Episode): How to Sleep at Night by Elizabeth Harris Fates and Furies by Lauren Groff Middlemarch by George Eliot

Send us a textIf you're drawn to the hefty tomes of Victorian authors Anthony Trollope and George Eliot, we can pretty much guarantee you'll enjoy this week's novel, Hester, as much as we did. Margaret Oliphant is said to have been one of Queen Victoria's favorite novelists, and she counted J.M. Barrie and Robert Louis Stevenson among her many fans. Joining us to discuss Hester is New York Times columnist and pediatrician Dr. Perri Klass. Discussed in this episode: Hester by Margaret OliphantDr. Perri KlassGeorge EliotAnthony TrollopeMiddlemarch by George EliotBlackwoods MagazineThe Brontes Henry JamesThe Best Medicine by Perri KlassCharles DickensPride and Prejudice by Jane AustenDorothea BrookeThe Chronicles of Barsetshire by Anthony TrollopeThe Chronicles of Carlingford by Margaret OliphantReach Out and ReadMiss Marjoriebanks by Margaret OliphantSupport 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

Welcome to One Bright Book! Join our hosts Rebecca, Frances, and Dorian as they discuss their most anticipated books of 2025 with Rohan Maitzen, English Professor at Dalhousie University, critic, and writer of the Novel Readings blog. For our next episode, we will discuss Mobility by Lydia Keisling. We would love to have you read along with us, and join us for our conversation coming to you in late January. Want to support the show? Visit us at Bookshop.org or click on the links below and buy some books! Books Mentioned: Widening the Skirts of Light: Essays on George Eliot by Rohan Maitzen Frankenstein by Mary Shelley Jane Eyre by Charlotte Bronte Gliff by Ali Smith The Stone Door by Leonora Carrington Opus Siniestrus by Leonora Carrington Lili Is Crying by Helene Bessette Written on the Dark by Guy Gavriel Kay Radio Treason The Trials of Lord Haw-Haw, the British Voice of Nazi Germany by Rebecca West The Deserters by Mathias Énard, translated from the French by Charlotte Mandell Zone by Mathias Énard, translated from the French by Charlotte Mandell The Annual Banquet of the Gravediggers' Guild by Mathias Énard, translated from the French by Frank Wynne Exophony: Voyages Outside the Moher Tongue by Yoko Tawada, translated from the Japanese by Lisa Hofmann-Kuroda Scattered All Over the Earth by Yoko Tawada, translated from the Japanese by Margaret Mitsutani Paul Celan and the Trans-Tibetan Angel by Yoko Tawada, translated from the Japanese by Susan Bernofsky Makeshift by Sarah Campion The Passenger by Ulrich Alexander Boschwitz, translated from the German by Philip Boehm The Empusium by Olga Tokarczuk, translated from the Polish by Antonia Lloyd-Jones Evvie Drake Starts Over by Linda Holmes Bibliophobia by Sarah Chihaya Wildcat Dome by Yuko Tsushima, translated from the Japanese by Lisa Hofmann-Kuroda Love in Exile by Shon Faye The Female Eunuch by Germaine Greer So We Died: A Memoir of Life and Death in the Ghetto of Šiauliai, Lithuania by Levi Shalit, translated by Veronica Belling, Ellen Cassedy and Andrew Cassel The Country of the Pointed Firs by Sarah Orne Jewett Sun City by Tove Jansson, translated from the Swedish by Thomas Teal Melville Biography: An Inside Narrative by Hershel Parker Herman Melville: A Biography (Volume 1, 1819-1851) by Hershel Parker Herman Melville: A Biography (Volume 2, 1851-1891) by Hershel Parker Melvill by Rodrigo Fresan, translated from the Spanish by Will Vanderhyden Middlemarch by George Eliot Mobility by Lydia Keisling Further resources and links are available on our website at onebrightbook.com. Browse our bookshelves at Bookshop.org. Comments? Write us at onebrightmail at gmail Find us on Twitter at @pod_bright Frances: @nonsuchbook Dorian: @ds228 Rebecca: @ofbooksandbikes Dorian's blog: https://eigermonchjungfrau.blog/ Rebecca's newsletter: https://readingindie.substack.com/ Our theme music was composed and performed by Owen Maitzen. You can find more of his music here: https://soundcloud.com/omaitzen.

In this episode, we talk about how the backstory of Anne and Wentworth is presented without comedy, and yet is absolutely enjoyable. We then move on to the introduction of Mary, and why she is the way she is, the generational change we see in the Musgrove family, and the very unsympathetic portrayal of Dick Musgrove.The character we discuss is Lady Russell. In the historical section, Ellen talks about social precedence, and for popular culture Harriet has watched the 1972 Spanish television adaptation of Persuasion.Things we mention:General discussion:Janet Todd and Antje Blank [Editors], The Cambridge Edition of the Works of Jane Austen: Persuasion (2006)George Eliot, Middlemarch(1872)Maria Edgeworth, The Good French Governess (1801)Charlotte M. Yonge, The Daisy Chain (1856)Ethel Turner, Seven Little Australians(1894)Historical discussion:Anthony Powell, The Acceptance World (1955)The Right Hon. the Countess of *******, Mixing in Society: A Complete Manual of Manners (1870)Debrett's Tables of PrecedencePopular culture discussion:TVE, Novela: Persuasión (1972) – starring Maite Blasco and Juan DiegoWatch on YouTube: PlaylistCreative commons music used:Extract from Wolfgang Amadeus Mozart, Sonata No. 12 in F Major, ii. Adagio.Extract from Joseph Haydn, Piano Sonata No. 38. Performance by Ivan Ilić, recorded in Manchester in December, 2006. File originally from IMSLP.Extract from Wolfgang Amadeus Mozart, Sonata No. 13 in B-Flat Major, iii. Allegretto Grazioso. File originally from Musopen.Extract from George Frideric Handel, Suite I, No. 2 in F Major, ii. Allegro. File originally from Musopen.Extract from Christoph Willibald Gluck, Orfeo ed Euridice. File from IMSLP.Extract from Ludwig van Beethoven, Piano Sonata No. 28 in A major. File originally from Musopen.

My Life in Middlemarch by Rebecca Mead is a captivating blend of memoir and biography that invites readers to explore the enduring impact of George Eliot's Middlemarch. Mead offers insights into the relevance of Middlemarch in contemporary life, illustrating how Eliot's exploration of human relationships and personal growth resonates today. We are joined by former British Novel professor, and published author, John Bennion as we discuss the merits of Rebecca Mead's book. Join us for a thought-provoking journey through both Mead's reflections and Eliot's timeless narrative!  

Fall asleep tonight to the opening chapters of Middlemarch by George Eliot. We released a shorter episode early in 2022 but I wanted to revisit the book. In this episode, we are introduced to highly religious Dorothea, her sister Celia, and their prospective suitors. Support the podcast and enjoy ad-free and bonus episodes. Try FREE for 7 days on Apple Podcasts. For other podcast platforms go to https://justsleeppodcast.com/supportOr, you can support with a one time donation at buymeacoffee.com/justsleeppodIf you like this episode, please remember to follow on Spotify, Apple Podcasts, or your favourite podcast app. Also, share with any family or friends that might have trouble drifting off.Goodnight! Hosted on Acast. See acast.com/privacy for more information.

1851 it is, and the Great Exhibition of the Works of Industry of All Nations, also known as the Great Exhibition or the Crystal Palace Exhibition took place in Hyde Park, London, from 1 May to 15 October 1851. It was the first in a series of World's Fairs, exhibitions of culture and industry that became popular in the 19th century. Famous people of the time attended the Great Exhibition, including Charles Darwin, Karl Marx, Michael Faraday, Samuel Colt, writers like Charlotte Brontë, Charles Dickens, Lewis Carroll, George Eliot, Alfred Tennyson, and William Makepeace Thackeray. Schweppes was the official sponsor. The Great Exhibition was a celebration of modern industrial technology and design - mainly for the British who were trying to show how through tech, the world would be a better place - leading the nations in innovations so to speak. Six million people, equivalent to a third of the entire population of Britain at the time, visited the Great Exhibition, averaging over 42 000 visitors a day, sometimes topping 100 000. Thomas Cook managed the travel arrangements for the Exhibition, and made the equivalent of 33.2 million pounds in today's cash - or 186 000 pounds back in 1851, and promptly used the money to found the Victoria and Albert Museum and the Science Museum, as well as the Natural History Museum. Inventor Frederick Bakewell demonstrated a precurser to something that we know as a Fax Machine. The New Zealand exhibit was well liked, featuring Maori crafts such as flax baskets, carved wooden objects, eel traps, mats, fish hooks and the scourge of the British army in Kiwiland, their hand clubs. A couple of conservative politicians let it be known they were not happy about the Exhibition, saying visitors would turn into a revolutionary mob. Considering that Karl Marx was part of the visitors - perhaps not unsurprisingly. But did Karl Marx use the services of Thomas Cook? Not exactly a question destined for a dissertation. This Exhibition went on to become a symbol of the Victorian Era. Meanwhile … a serious War in one of its colonies, the Cape was more than disquietening - it appeared this war was more a Victorian error. AS in mistake. amaNgqika chief Maqoma was causing Harry Smith sleepness nights, and Colonel Fordyce and his colleagues were fighting for their lives along the Amathola mountains. The Waterkloof ridges — in a place to the west of Fort Beaufort — was where the Khoekhoe and coloured marksmen made their greatest impact. The ex-Cape Mounted Rifles members amongst the rebels had other uses. They understood the British bugle calls, having been trained by the British, further exasperating men like Henry Somerset and Colonel Fordyce. The amaXhosa and Khoekhoe rebels were also much more organised than in previous wars against the invaders. They targeted the Messengers reading updates from British commanders intended for Grahamstown and been reading the reports, and some of the rebels were actually being supplied directly from Grahamstown itself. Then Henry seemed to receive an injection of spine - of determination. On November 6th 1851 he massed two large columns, one under Colonel Fordyce, and the other led by Colonel Michel. Unbeknownest to him, this was to be Fordyce's last mission. Michel's column had to advance up the Waterkloof aka Mount Misery, while Fordyce's column would wait above, on the summit. Michel would drive the rebels up the mountain, Fordyce would trap them and voila! Victory. It didn't quite work that way.

Dealing with reality can be difficult enough, but when the nature of that reality is completely overturned - as it is in a case like the climate crisis - we're left with a feeling of intense unease. What does this mean for us? How can we absorb a revelation that threatens to undermine everything we believe about ourselves and our place in the universe? In this episode, Jacke talks to Allen MacDuffie about his new book Climate of Denial: Darwin, Climate Change, and the Literature of the Long Nineteenth Century, which examines how writers like George Eliot and H.G. Wells dealt with a post-Darwinian world, and asks whether those examples might help readers cope with today's cataclysmic problems. PLUS novelist Adelle Waldman (Help Wanted) stops by to discuss her choice for the last book she will ever read. Enjoy this episode? You might enjoy some of these from our archive: Upton Sinclair and the Muckraking Novelist (with Adelle Waldman) George Eliot 330 Middlemarch (with Yang Huang) Help support the show at patreon.com/literature or historyofliterature.com/donate. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at thepodglomerate.com/historyofliterature. Learn more about your ad choices. Visit megaphone.fm/adchoices

Merriam-Webster's Word of the Day for September 8, 2024 is: memento • muh-MEN-toh • noun Memento is a synonym of souvenir; it refers to something that is kept as a reminder of a person, place, or thing. // The box on the shelf in her closet is filled with mementos of her basketball career—awards, newspaper clippings, team photographs, and her old uniform. See the entry > Examples: “In the months after the Eagles trial was tossed out, the music memorabilia world returned to business. And if you think we're just talking boomer items, think again. As the Prince guitar shows, a new generation had already begun prepping to lay out sizable cash for mementos of their youth. Those patched Cobain jeans went for $412,750. An anonymous buyer (rumored to be Jay-Z, whose team would not confirm) shelled out nearly $600,000 for a plastic crown the Notorious B.I.G. wore for a photo...” — David Browne, Rolling Stone, 7 June 2024 Did you know? In Latin, memento is the imperative form (meaning it is used as a command) of meminisse, a verb that means “to remember.” (The term memento mori, which refers to a reminder of mortality, translates literally as “remember that you must die,” for example). The history of memento makes it clear where its spelling came from, but because a memento often helps one remember a particular moment, people occasionally spell the term momento. This is typically considered a misspelling, but it appears often enough in edited prose (including the work of such esteemed authors as George Eliot and Dylan Thomas) to have been entered in most dictionaries as an acceptable variant spelling.

Today's Great Political Fiction is George Eliot's Middlemarch (1872), which has so much going on that it needs two episodes to unpack it. In this episode David discusses the significance of the book being set in 1829-32 and the reasons why Nietzsche was so wrong to characterise it as a moralistic tale. Plus he explains why a book about personal relationships is also a deeply political novel.Also today: Middlemarch Part 2Tomorrow: Anthony Trollope's Phineas ReduxFind out more about Past Present Future on our new website www.ppfideas.com where you can also join PPF+ to get bonus episodes and ad-free listening. Hosted on Acast. See acast.com/privacy for more information.

This second episode about George Eliot's masterpiece explores questions of politics and religion, reputation and deception, truth and public opinion. What is the relationship between personal power and faith in a higher power? Is it ever possible to escape from the gossip of your friends once it turns against you? Who can rescue the ambitious when their ambitions are their undoing?Tomorrow: Anthony Trollope's Phineas ReduxFind out more about Past Present Future on our new website www.ppfideas.com where you can also join PPF+ to get bonus episodes and ad-free listening. Hosted on Acast. See acast.com/privacy for more information.

As part of its recent "100 Best Books of the 21st Century" project, The New York Times Book Review is interviewing some of the authors whose books appeared on the list. This week, Min Jin Lee joins host Gilbert Cruz to discuss her novel, as well as the book she's read the most times — George Eliot's "Middlemarch."“I'm willing to say it's the best English language novel, period. Without question,” Lee says. “George Eliot is probably the smartest girl in the room ever as a novelist. She really was a great thinker, a great logician, a great empathizer and also a great psychologist. She was all of those things. And she was also political. She understood so many aspects of the human mind and the way we interact with each other. And then above all, I think she has a great heart.”

Listen, spending the summer in Paris isn't in the cards for us, but spending an episode with Glynnis MacNicol talking about 1) her summer in Paris 2) her book about it, I'm Mostly Here to Enjoy Myself and 3) her Thingies…a surprisingly close second.Glynnis MacNicol's memoir I'm Mostly Here to Enjoy Myself is out this week! We also love her previous book No One Tells You This and her podcast Wilder, about the life and times and lasting impact (for better and/or worse!) of Laura Ingalls Wilder.Glynnis's Thingies include VIO2 Mouth Tape, not putting moisturizer on after retinol (she likes La Roche-Posay Retinol B3 Serum, ideally purchased in France!), Last Summer directed by Catherine Breillat, and Garnier Ombrelle Face Sun Protection.The books she mentioned: Speedboat by Renata Adler, Middlemarch by George Eliot, The Guest by Emma Cline, Swimming in Paris by Colombe Schneck, and The Cost of Living by Deborah Levy. Re: the golden age of podcasts, we're very excited about A.J. Daulerio's The Small Bow Podcast, Nice Talk with Nikki Ogunnaike, Lemme Say This with Hunter Harris and Peyton Dix, and Fashion People with Lauren Sherman. What are your Thingies? Share ‘em with us at with us at 833-632-5463, podcast@athingortwohq.com, @athingortwohq, or our Geneva! Prepare your wardrobe for summer with Johnny Was and use the code ATHINGORTWO for 20% off your order.Give your nails polish with Olive & June—20% off your first Mani System when you use our link.YAY.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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 

Merriam-Webster's Word of the Day for June 4, 2024 is: meliorism • MEE-lee-uh-riz-um • noun Meliorism refers to the belief that the world tends to improve and that humans can aid its betterment. // Her belief in meliorism has given her a positive outlook on life. See the entry > Examples: "'Encanto' has been praised for its cultural accuracy. And many Colombians and Colombian Americans loved the film—but it has also started a debate: What can and can't one movie capture about a country? … 'I found it charming,' the writer and editor Camilo Garzón said in an interview. 'I found it beautiful. At the same time, it fell short in terms of what representation for representation's sake can be.' He explained, 'In the spirit of American meliorism, the criticism is to make things better, not necessarily because I didn't like it.'" — Laura Zornosa, The New York Times, 11 Mar. 2022 Did you know? In 1877, British novelist George Eliot believed she had coined meliorist when she wrote, "I don't know that I ever heard anybody use the word 'meliorist' except myself." Her contemporaries credited her with coining both meliorist and meliorism, and one of her letters contains an early documented use of meliorism; however, there is evidence that meliorist had been around decades before she started using it. Whoever coined it did so by drawing on the Latin word melior, meaning "better." It is likely that the English coinages were also influenced by another melior descendant, meliorate, a synonym of ameliorate ("to make better or more tolerable") that was introduced to English in the 1500s.

Welcome back to The Literary Life Podcast and the continuation of our series on Anne Brontë's Agnes Grey. Angelina and Thomas open with their commonplace quotes which lead into the book discussion. Angelina kicks it off with a comparison between the work of the Brontës and Jane Austen's writing which will continue throughout the conversation. Thomas and Angelina also look at the expectations of Victorians for courtship and marriage, the ways Anne Brontë weaves this tale as a variation on other themes, the true woman versus the false woman, and more! Check out the schedule for the podcast's summer episodes on our Upcoming Events page. In August, Angelina Stanford will guide us through the world of Harry Potter as she shows us its literary influences and its roots in the literary tradition. You can sign up for that class or any of the HHL Summer Classes here. Sign up for the newsletter at HouseofHumaneLetters.com to stay in the know about all the exciting new things we have coming up! Commonplace Quotes: The ideal of education is that we should learn all that it concerns us to know, in order that thereby we may become all that it concerns us to be. In other words, the aim of education is the knowledge not of facts but of values. Values are facts apprehended in their relation to each other, and to ourselves. The wise man is he who knows the relative value of things. William Ralph Inge, from The Church in the World But while Emily Brontë was as unsociable as a storm at midnight, and while Charlotte Brontë was at best like that warmer and more domestic thing, a house on fire–they do connect themselves with the calm of George Eliot, as the forerunners of many later developments of the feminine advance. Many forerunners (if it comes to that) would have felt rather ill if they had seen the things they foreman. This notion of a hazy anticipation of after history has been absurdly overdone: as when men connect Chaucer with the Reformation; which is like connecting Homer with the Syracusan Expedition. But it is to some extent true that all these great Victorian women had a sort of unrest in their souls. And the proof of it is that… it began to be admitted by the great Victorian men. G. K. Chesterton, The Victorian Age in Literature The Recommendation By Richard Crashaw These houres, and that which hovers o're my End, Into thy hands, and hart, lord, I commend. Take Both to Thine Account, that I and mine In that Hour, and in these, may be all thine. That as I dedicate my devoutest Breath To make a kind of Life for my lord's Death, So from his living, and life-giving Death, My dying Life may draw a new, and never fleeting Breath. Book List: Mansfield Park by Jane Austen Jane Eyre by Charlotte Brontë Pride and Prejudice by Jane Austen Emma by Jane Austen Antony and Cleopatra by William Shakespeare The Taming of the Shrew by William Shakespeare Support The Literary Life: Become a patron of The Literary Life podcast as part of the “Friends and Fellows Community” on Patreon, and get some amazing bonus content! Thanks for your support! Connect with Us: You can find Angelina and Thomas at HouseofHumaneLetters.com, on Instagram @angelinastanford, and on Facebook at www.facebook.com/ANGStanford/ Follow The Literary Life on Instagram, and jump into our private Facebook group, The Literary Life Discussion Group, and let's get the book talk going! http://bit.ly/literarylifeFB