By Jon Elster
Jon Elster has written a finished, wide-ranging booklet at the feelings during which he considers the total diversity of theoretical methods. Drawing on background, literature, philosophy and psychology Elster provides a whole account of the function of the sentiments in human habit. Combining methodological and theoretical arguments with empirical case reports and written with Elster's known verve and economic climate, this publication may have a extensive entice these in philosophy, psychology, economics, political technological know-how, in addition to literary experiences, heritage, and sociology.
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Additional resources for Alchemies of the Mind: Rationality and the Emotions
5 Two events allowed Emily Davies to break out of this constraining situation: a fortunate friendship, begun in 1858, and her father's death in 1861. The friendship was begun in Algiers, whither she had 35 GILLIAN SUTHERLAND travelled to care for one of her brothers dying of consumption, with Annie Leigh Smith and her sister, Barbara Bodichon. The daughters of the extreme Radical MP for Norwich, both were themselves radical and somewhat exotic creatures, Barbara, the model for Romola in George Eliot's novel, even more so than Annie.
READING For accounts of the overall development of English studies, see: D. J. Palmer, The Rise of English Studies, London: Oxford University Press 1965; Chris Baldick, The Social Mission of English Criticism, Oxford: Clarendon Press 1987. The coming of English to Cambridge is described, by a participant in its arrival, in E. M. W. Tillyard, The Muse Unchained, London: Bowes and Bowes 1958. John Paul Russo's /. A. Richards, London: Routledge 1989, provides an extensive account of Richards's life and work, while Francis Mulhern's The Moment of Scrutiny, London: NLB 1979, gives a detailed history of Leavis's intellectual career and influence.
In 1896 Eleanor Sidgwick addressed students at Liverpool on the university education of women and spoke of 'two gifts, one moral and one intellectual, which i t . . is the special privilege of the University to bestow'. The moral gift she saw as 'the sense of membership of a worthy community, with a high and noble function in which every member can take part, and at the same time not so vast in extent as to reduce the individual to insignificance'. The intellectual gift was 'the habit of reasonable self-dependence', which she saw as shaped in particular by three experiences: first, 'the kind of labour and care and precision of thought that is required to arrive at sound conclusions in any department'; second, 'living and learning among students who are studying other subjects [and thus imbibing] an adequate sense of the limits of their own knowledge and its relation to other parts of the vast system of modern science and learning'; and finally, encounters with teachers 'who are thinking for themselves and advancing as well as imparting knowledge'.