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Fierce Convictions: The Extraordinary Life of Hannah More—Poet, Reformer, Abolitionist

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Karen Swallow Prior

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“Even in their reading, More charged, too many women were prone to superficiality. In search of a passing knowledge of books and authors, many read anthologies of excerpted works, that selected the brightest passages but left out deeper contexts—eighteenth-century Reader’s Digest were quite popular. More cautioned against a habit she viewed as cultivating a taste only for “delicious morsels,” one that spits out “every thing which is plain.” Good books, in contrast, require good readers: “In all well-written books, there is much that is good which is not dazzling; and these shallow critics should be taught, that it is for the embellishment of the more tame and uninteresting parts of his work, that the judicious poet commonly reserves those flowers, whose beauty is defaced when they are plucked from the garland into which he had so skillfully woven them.”

ReadingWomenEducationKnowledgeBooksIntelligenceSuperficialHannah More
Book:Fierce Convictions: The Extraordinary Life of Hannah More—Poet, Reformer, Abolitionist
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“It is so easy to practice a creditable degree of so seeming virtue, and so difficult to purify and direct the affections of the heart, that I feel myself in continual danger of appearing better than I am; and I verily believe it is possible to make one’s whole life a display of splendid virtue and agreeable qualities, without ever setting foot towards the narrow path, or even one’s face towards the strait gate.” – Hannah More”

LifeVirtuePerceptionAuthenticityReputationPersonaHannah MoreGenuine Faith
Book:Fierce Convictions: The Extraordinary Life of Hannah More—Poet, Reformer, Abolitionist
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“The violence of Hegel’s writing style consists in not allowing the reader to translate the conflicts of a proposition into the higher synthesis of a stable meaning. It interferes with the reader’s wish to be done with the text…. Hegel frustrates the reader’s desire to withdraw as quickly as possible from the contact with the other into the aloof identity and superior authority of the I. Speculative science asks us to “be with [zusammensein]” being (apprehended and articulated as subject) to sympathize with its self-disruption without losing our own beat, to join hands with it and dance.”

PhilosophyHegelHegelianismAffect Theory
Book:Tropes of Transport: Hegel and Emotion
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“The two first parts of the doctrine of Mind embrace the finite mind. Mind is the infinite Idea, and finitude here means the disproportion between the concept and the reality – but with the qualification that it is a shadow cast by the mind’s own light – a show or illusion which the mind implicitly imposes as a barrier to itself, in order, by its removal, actually to realize and become conscious of freedom as its very being, i.e. to be fully manifested. The several steps of this activity, on each of which, with their semblance of being, it is the function of the finite mind to linger, and through which it has to pass, are steps in its liberation. In the full truth of that liberation is given the identification of the three stages – finding a world presupposed before us, generating a world as our own creation, and gaining freedom from it and in it. To the infinite form of this truth the show purifies itself till it becomes a consciousness of it.”

SpiritFreedomHegelianism
Book:The Philosophy of Spirit
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“The claim that Hegel represents the culmination of metaphysics has had disastrous consequences, not because Hegel is a disaster, but because the reiteration of this claim has stood in the way of rethinking metaphysics. It is like a mesmerizing fetish whose bewitching spell we cannot break. Why are we in its spell? Precisely because of Hegel's greatness, and the great difficulty of thinking philosophically at a level comparable to Hegel's. We cannot surpass Hegel because Hegel surpasses us, and the seeming comprehensive system freezes us, or exhausts us, instead of freeing us. It does not have to be so.”

MetaphysicsHegelHegelianism
Author:William Desmond
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“Tamamen medenileşmiş insanların devlet sistemlerinin sınırları içinde yaşadığı ve öyle olmayanların (elbette bunlar Avrupa dışında yaşıyordu) aşağı derecedeki "insanımsı(!)" olan "kabile" toplumlarına ait oldukları kanaati, bütün Avrupa'da yaygındı. Bu inanç çeşitli biçimler aldı; hatta onlardan biri olan Hegelci düşünce o kadar ileri gitti ki adeta devleti mitleştirdi ve ona dört bir yana sirayet eden ahlaki bir yapı vasfı kazandırdı.”

StateHegelianismDevletHegelci
Book:الدولة المستحيلة: الإسلام والسياسة ومأزق الحداثة الأخلاقي
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