Sunday, 5 February 2012

Bursts of Thought

There's nothing intelligent about the Internet. It seems to me something like a giant postal service, and like any postal service it carries about a lot of junk and spam, mixed up with content of real value. The trick is to get at the good stuff.
Here are three sites I think count as good stuff. They specialise in short bursts of thought - ideal for warming up the little grey cells, downloading a gadget to make train journeys more interesting, starting a discussion, and just generally opening new windows on the world.

The RSA (Royal society for the encouragement of Arts, Manufactures and Commerce) offers short lectures on a huge variety of topics on its video page. I love the RSAnimate series, where talks are accompanied by graphic annotations by artist Nick Park (of Wallace and Gromit fame). Also accessible through the RSA Youtube channel.

TED talks are short lectures by great speakers on a huge variety of issues. The TED channel on YouTube is nice and easy to navigate.

The bigthink is very focussed on the contemporary: 'Blogs, Articles and Videos from the world's top thinkers and leaders'. Plenty of stimulating material here.

Anya Hindmarch

Cultural education teaches us to admire the lyric poem, the painting, the sonata: practically useless and loftily removed from the rude mechanics of living, these artefacts form the aristocracy of human production. But often it is the everyday objects that do more to transfigure us and make us at ease with ourselves. Around our personalised ipod playlists, our trainers, shoes, phones and fountain pens (do I show my age?) we can feel ourselves crystallising:  they tell us who we are, who we want to be. Fashion is about how we fashion ourselves.


For Anya Hindmarch, the transcendent object was her first handbag. But she didn’t just enjoy the moment, and move on. Instead, she set out on a journey to set up her own business – everyone in her family ran a business - first selling bags brought from Florence (still a capital of luxury leather), then building up a catalogue of original designs. The journey involved learning how bags are made, tracking down suppliers, craftsmen, designers, putting steam-bent wooden handles onto leather herself in the early days, building up a team. She started with a £1K loan from her father (to be repaid with interest, I said they were business people) and now presides over the ‘Anya Hindmarch’ empire, with gorgeous shops, prices to match, and an annual turnover of £26m.
All this makes it sound easy, but, as Anya spelled out in her inspiring talk (title: Skip uni, and start a business), the entrepreneur’s journey is anything but simple. The only real guarantees are lack of funding, heartbreak moments, and bureaucracy doing its normal grim work of smothering creative endeavour. So the precepts of someone who has made such a spectacular success of it all are worth attending to, whether you’re in business or not. Here are some that stuck in my head:

·         Believe in yourself. Corny, but true. Visualise yourself as you would like to be, and work to become that vision.

·         Don’t be arrogant! No one is entitled to be a success, and the obstacles are there to test you.

·         Take your opportunities. If a chance comes to do something interesting, go for it. Interesting things lead to other interesting things. (Also, she confided to a largely male audience, girls like boys who do interesting things).

·         Think of a product you love and believe in, where there’s a gap in the market.

But this talk was anything but a bullet-pointed sermon. There was a self-effacing personal history, followed by a slide show following the movements of the business through the last decades, with semi-subliminal pics of models – and a lively Q&A (Anya had brought mags and sweets as bribes, but I think there would have been plenty of questions without them). The whole thing was delivered with great charm (hence my pally reference to ‘Anya’, who by the way is from Essex not Russia). So charming was it that I could even smile at the paean to the Thatcherite 80s: we right-thinking folk are supposed to hate the eighties, the age of the yuppies and sloanes, but clearly it was also a time in which some of our brightest entrepreneurs could take root and flourish. Anya’s charm and passion for the product were a long way from the snarly, testosterone-high world of The Apprentice, or the scary dragons sitting in their weird warehouse den with piles of money sitting pointlessly beside them. I wonder if these popular media images of the business world really help the cause of attracting the next generation of makers and doers.
As for the ‘skip uni’ part, it made me think about the funny gap between the academic and the business worlds. Many schools are now involving local businesses and enthusing young people with ideas about enterprise, and many universities have business schools too.  But there is still this notion around in some quarters that learning and commerce occupy separate spheres. I once heard a refined soul deploring Poetry Day on the grounds that it received funding from a businessman. But our whole culture is funded by business.  Shakespeare was a businessman, so was Dickens, so were the workshops of the Renaissance artists. A Steinway piano is a product.  Q&A ended with thoughts on how the business environment could be made easier (employment law, apprenticeships).  I wanted to ask if she was thinking of making manbags, but didn’t for fear of laughter. So I didn’t get a mag or sweets.

George Herbert, 'The Agonie'

I'd like to read Hebert's  'The Agonie', with reference to some important theological ideas that are explored dramatically in the poem. In particular, we shall consider the importance of affective spirituality and mystical winepress imagery.

Affective Spirituality
From the thirteenth century, images of Christ’s Passion become increasingly common in Western art and literature. The Cistercian Saint Bernard of Clairvaux (1090-1153) and Saint Francis of Assisi (1182-1286) both emphasised the humanity of Christ and his physical sufferings. Images of the Passion which called attention to Christ’s pain were intended to inspire a certain kind of devotion: one of pathos, compassion and identification with the suffering Lord – the relation of empathy. We find the idea in the mid-fourteenth century Life of Christ by the Carthusian monk, Ludolph of Saxony (died 1378):
I know not for sure ... how it is that you are sweeter in the heart of one who loves you in the form of flesh than as the word ... It is sweeter to view you as dying before the Jews on the tree, than as holding sway over the angels in Heaven, to see you as a man bearing every aspect of human nature to the end, than as God manifesting divine nature, to see you as the dying Redeemer than as the invisible Creator.
A key text behind much later medieval and Renaissance religious art is the Man of Sorrows, as described in a passage from the Old Testament prophet Isaiah and commonly help to refer to Christ:

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised and we esteemed him not. Surely he hath borne our griefs and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed (ISAIAH 53:3-5).

Poetry and Spiritual Struggle
Affective spirituality is key to the poetry of George Herbert (1593-1633), who depicts spiritual dilemmas and their resolution through a properly directed devotion, or imaginative vision. On his deathbed, Herbert is said to have handed the manuscripts of the poems that make up The Temple to a friend, to be entrusted to Nicholas Ferrar, founder of a community committed to the practice of spiritual discipline at Little Gidding:
I know not for sure ... how it is that you are sweeter in the heart of one who loves you in the form of flesh than as the word ... It is sweeter to view you as dying before the Jews on the tree, than as holding sway over the angels in Heaven, to see you as a man bearing every aspect of human nature to the end, than as God manifesting divine nature, to see you as the dying Redeemer than as the invisible Creator.
The poems are records of spiritual struggles, then, with the hope that in contemplating them the reader will attain some measure of healing. There is a constant tension in Herbert between the placid surface rhythms and pellucid imagery, and a psychic turbulence underneath. In part, the turbulence reflects Herbert’s own life, moving from the pursuit of worldly glory at Oxford to the humbler vocation of a parish priest. The poetry also seems to embody certain tensions within Anglicanism. Let us see how some of this works in the poem ‘The Agonie’.
 THE AGONY

      Philosophers have measur'd mountains,
      Fathom'd the depths of seas, of states, and kings,
Walk'd with a staff to heaven, and traced fountains
       But there are two vast, spacious things,
The which to measure it doth more behove:
Yet few there are that sound them; Sinne and Love.
      Who would know Sinne, let him repair
      Unto Mount Olivet; there shall he see
A man, so wrung with pains, that all his hair,
       His skinne, his garments, bloudie be.
Sin is that presse and vice, which forceth pain
To hunt his cruel food through ev'ry vein.


      Who knows not Love, let him assay,
And taste that juice, which on the cross a pike
Did set again abroach; then let him say
       If ever he did taste the like.
Love is that liquour sweet and most divine,
Which my God feels as blood; but I, as wine.

(ed. F E Hutchinson, Oxford, 1941).

The title itself draws our attention to the theme of struggle. But what agony, or whose, is referred to here? The  word comes from Greek agon, and originally meant a struggle for victory in the games. Then it came to mean any struggle, such as a mental struggle. In English in Herbert’s time, Agonie had as its main senses: (1) anguish of mind, sore trouble or distress,  (2) the mental struggle of Christ in the Garden of Gethsemane (3) the pangs of death and (4) extreme bodily suffering. It seems to me that all of these senses are to some degree available here: in the second stanza, we see Christ’s agony from Mount Olivet (which overlooks Gethsemane; sense 2). His bloody garments and the reference to the Passion and the spear which caused the wound in his side take us to senses (3) and (4). Perhaps the whole poem might be an enactment of sense (1), the internal agon or struggle by which we turn away from worldly learning to inner knowledge of Sin and Love.

First we see how the Philosophers. These are natural philosophers, meaning, in Herbert’s world, those who seek knowledge of the material world. We see their work has much to do with quantifying: they measure, fathom and sound the heights and depths of the earth, and the stars. But how would you ‘fathom the depths ... of states, and kings’? This suggests to me the treatises of the time on the ordering of the state, and the exercise of kingship (More’s Utopia or James I’s Basilikon Doron, for example). The piling up in the second line – ‘of seas, of states, of kings’ – gently underlines the excitement of the activity. The phrase ‘Walk’d with a staffe to heav’n’ is a wonderful example of Herbert’s simple style, or sermo humilis, carrying a freight of meaning. The first image that comes to mind – and the poem is entirely an adventure of the mind – is that of someone walking magically with a staff to heaven, perhaps suggesting the fantasy, or vanity, of the Philosopher. But a ‘staffe’ in Herbert’s time was also a measuring instrument, giving us a picture of a scientific calculation of astronomical distances: ‘walk’d with a staff’ is a paced-out, measured, quantified journey. A staff was also the tool of a magus, and instrument of divination (we rememebr Prospero, ‘I’ll break my staff’), and I wonder if a hint of the occult art is being hinted at here. I wonder even if ‘staffe’ is foreshadowing the ‘pike’ of line 14 – man’s vain pursuit of learning injures Christ? – but that may be making the word do too much work, and it is perhaps against the general sense of the poem: Herbert is not saying that all this measurement is wicked, only that it overlooks the inner, spiritual work of attaining insight into ‘Sinne and Love’. These ideas are ‘vast, spacious’ because they cannot be measured like the other things in the stanza.
Philosophers get the grand verbs Fathom’d, measur’d. The seeker after spiritual knowledge gets the much simpler ‘let him repair’ and ‘let him assay’, ordinary actions appropriate to the humble spiritual state. Yet the desire could not be greater: ‘who would know Sinne’. And how can Sinne and Love be known? Not with human knowledge, not with the sounding staff or the measuring stick, but through devotion. This is Herbert emphasising the importance of personal, inward devotion over the outer spiritual life of ceremony.
The seeker repairs – in his mind’s eye – to Mount Olivet, where he sees Jesus Agony in the Garden, as he contemplates His coming Passion. It is as though we are contemplating Christ contemplating, for his hair and garments come to be bloody – as they would not have been in Gethsemane before the arrest. The spiritual agony has transformed into the physical agony of the crucifixion. There is another image here, that of the winepress, introduced in line 11: ‘Sinne is that presse and vice’. A ‘vice’ is another kind of press, a screw-press, used to crush the juice out of grapes and apples, ‘To hunt his cruell food’. Winepress imagery is much less easy for most of us to decipher than more familiar Passion images, and it is worth pausing to trace its history. The key Old Testament text is Isaiah:
Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.
Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? [ie wine vat]
I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. (Isaiah 63:3)
Like the Man of Sorrows, the treader of the grapes was identified with Christ. The Old Testament righteous anger of verse 3 laid aside, this is interpreted as an image of sacrifice. This was how Lancelot Andrewes understood it in his Sermons (1628):


This was the paine of the Presse (so the prophet called it, Torcular:) wherewith as if he had been in the wine-presse, all his garments were stained and goared with blood.

The mystical imagery of the winepress explains this extraordinary image by Hieronymus Wierix (c.1553-1619; print in the British Museum).


This engraving of c.1600 is contemporary with Herbert and was widely circulated in Catholic europe. In the background on the left are the Patriarchs and Judges of the Old Testament. They are planting the vines. The coming of Christ is the harvest, when the grapes are picked and placed in the vat. Christ is in the vat, being crushed by the press (or ‘vice’, note the screw device) of the Cross. God the Father and the Holy Spirit (the dove) are actually pushing down on the Cross to effect the sacrifice. The inscription at the bottom is Isaiah 63:3, given above. Christ’s blood fills a chalice held by two angels (stanza 3 of the poem). In the bottom right corner, the Virgin contemplates Christ’s fate, her heart pierced by a sword. On the left at the bottom, sinners are praying in preparation for receiving the Eucharist. They could represent the reader in Herbert’s poem, seeking knowledge of Sin and Love. (The text at the bottom is the third verse of Isaiah quoted above.)
We can now see how ‘Sinne is that presse and vice’, the sins of man, figured in the Cross, which becomes the winepress which is torturing the Saviour. Our contemplation of his agony is exactly our knowledge of Sin: it is emotional and imaginative knowledge before it is intellectual. But from theis Sin comes Love. Herbert links the winepress witht he image of Christ’s side being pierced with the brilliant choice of ‘abroach’, meaning to open by piercing, just as a wine barrel would be broached. From this wound pours the juice, the liquor of Christ’s blood. Again, some imagery helps us to imagine this in something like a contemporary way. There are a number of striking depictions of the blood from the wound becoming the wine of the eucharist. Here is The Blood of the Redeemer (c.1460-5, National Gallery, London) by Giovanni Bellini (c.1430/40-1516):

The meaning of the Mass is spelled out even more explicitly in the story of The Mass of st Gregory, a popular subject for devotional images. Having prayed for a sign, Pope Gregory is granted a vision of Christ, whose blood flows, as in the painting above, directly into the chalice:

Thus we end with the Eucharist: Christ’s blood becoming wine. The exact meaning of the Eucharist was, of course, absolutely central to the Reformation and successive religious wars. Does Herbert define it here? The word ‘feels’ in the last line is a stroke of genius. On a protestant reading it could be taken to mean, ‘God experiences it as blood in his body, but I, in my body, feel it as wine: it is the imagination which links the two’. But there is room, I think, for the notion of the Real Presence. ‘Feels’ is at once concrete and vivid – it gets inside the sensation of drinking – yet at the same time generous in its scope for literal and figurative interpretation. The conncluding ‘but I, as wine’ steals in ‘I’ at the very last minute. The impersonal seeker ‘who would know’ has become identified with speaker and reader, and through Christ’s agony, the agony of spiritual blindness has been, for the moment, resolved.

Violencia de género

Alguien me pide información sobre violencia de género en España, para una investigación, un tema de que soy muy ignorante. Ofrezco unos enlaces, espero que sirvan:

Aquí están los resultados de una búsqueda del excelente archivo de RTVE.

He visto una película que trata de este tema, con atención a las causas y consecuencias de este fenómeno social. La película de Icíar Bollaín, es muy bien interpretada por Laia Marull y Luis Tosar. Se llama Te Doy mis Ojos. Hay unos comentarios dirigidos a espacios pedagógicos que me parecen muy claros, en la página edualter.
Fuera de España, me acuerdo haber eschuchado este programa sobre la terible oleada de violencia contra las mujeres en Guatemala. Pero, como digo, estoy lamentablemente poco informado en este campo. Quién más sepa, que más diga.

Friday, 3 February 2012

Austen, Persuasion: Moral Judgements

Following the previous post on the characters of Anne and Wentworth, here are a few thoughts on the moral appraisal going on in the novel. These are some of the attitudes, it seems to me, that we get through Austen's narrator. But her narrative voice is wonderfully sly and elusive at time, so feel free to disagree! It's important to rememebr, too, that all these judgments are dramatised, woven into the rhythms and emotional arcs of the story. Reduced to critical paraphrase, they always seem dry.


Persuasion and the depiction of human vices



(Page references are to Oxford World Classics edition.)



The literary form known as the novel is, among other things, an instrument for the moral analysis of people in society. This is especially the case with the novels of Jane Austen, in which the narrating voice always comes over as that of a shrewd, reasonable observer of human affairs. Even when the narration is generally sympathetic to the heroine – as it evidently is in Persuasion – there is still some detachment. To give a cool and balanced judgment, the third-person narrator needs to be at some distance from the stage on which the events take place.



Austen is in the classical eighteenth-century tradition of the rational narrator, concerned for the cohesion of society through traditional values and customs. Persuasion shows some new tendencies in England – the new class of rich naval officers, new style of marriage illustrated by the Crofts, impulsive and romantic young people – being absorbed into the social fabric without revolutionary upheaval. Writing at a time of social and political turmoil in Europe, Austen is finally a conservative novelist, concerned to preserve traditional family and social structures by reforming, Rather than overturning, what is decadent and corrupt.



In Persuasion, Austen portrays a variety of human qualities and follies, virtues and vices. She does so with a variety of novelistic techniques. Here are some examples:



Vanity

The opening of the novel makes clear Sir Walter’s appalling vanity over his pedigree and his looks. Just in case we miss this, we are told about it explicitly:



Vanity was the beginning and the end of Sir Walter Elliot’s character; vanity of person and of situation. (10)



This trait is comically emphasised throughout, making him virtually a caricature of this vice alone.  But Sir Walter’s vanity (and Elizabeth’s) is not only there to be laughed at. Austen is also interested in the consequences of this defect. It blinds him to reality: he does not realize how far he has fallen, and he deludes himself that he is a person of great distinction in Bath. Sir Walter’s self-importance also makes him irresponsible, not living up to the conduct required by his place in society.



Here were funds of enjoyment! Could Anne wonder that her father and sister were happy? She might not wonder, but she must sigh that her father should feel no degradation in his change; should see nothing to regret in the duties and dignity of the resident land-holder; should find so much to be vain of in the littleness of a town … (112)



So ludicrous is his self-adoration that he passes judgment on the bad looks of everyone he meets, and is easily persuaded that the admiring looks of the women when he passes by with Colonel Wallis are intended for him (115). Both he and Elizabeth are easily flattered (indeed, it is often the only way to communicate with them, as Mr Shepherd discovers) and fail to see the designs of Mrs Clay. Vanity has clouded their moral judgment and prevents them from behaving rationally, in a manner useful to society.



Austen probably does not mean us to see Sir Walter as typical of his class. The novel does not lead us to think all such landholders are dreadful snobs who should be overthrown. Rather, the message seems to be that the privileges of an inherited name and estate carry with them certain duties – among them, to mange money prudently and to be a responsible landlord. As Lady Russell puts it:



We must be serious and decided – for, after all, the person who has contracted debts must pay them; and though a great deal is due to the feelings of the gentleman, and the head of a house, like your father, there is still more due to the character of an honest man. (16)



(Note that gentleman is here used to describe Sir Walter’s social position.) The message is that honesty and dignity are the true signs of nobility of character, not an entry in Burke’s Peerage. Sir Walter is an irresponsible landlord (the misery this might have caused his tenants is kept offstage) and does not behave in the manner his position in society dictates. It is not that his class as a whole is corrupt: it is that Sir Walter has betrayed the trust and failed to meet the expectations which come with membership of that class.



Duplicity

In a society where manners and customs are highly prized, there is an evident danger that some people will use a pleasing external manner to cloak their real intentions. Central to Austen’s world is the distinction between the social exterior – the ‘mask’ we put on in company – and interior thoughts and feelings. The two characters who use social manners to disguise immoral intentions to deceive and manipulate are Mrs Clay and Mr Elliot.



Mrs Clay

Anne sees through Mrs Clay very quickly:



Mrs. Clay had freckles, and a projecting tooth, and a clumsy wrist, which he [Sir Walter] was continually making severe remarks upon, in her absence; but she was young, and certainly altogether well-looking, and possessed, in an acute mind and assiduous pleasing manners, infinitely more dangerous attractions than any merely personal might have been. (33)



(Note that personal means ‘physical’ here.)



Anne fears that Mrs Clay is scheming to lure Sir Walter into a second marriage with her. This would be an indignity too far (note that Anne herself has a sense of what is proper to her class), and Sir Walter’s lack of self-knowledge leaves him vulnerable to such a plan.



Mr Elliot

There is a possible warning that Mr Elliot is not all he seems on his very first appearance at Lyme:



It was evident that the gentleman, (completely a gentleman in manner) admired her exceedingly. (87)



The parenthetical comment, with the telling phrase in manner, hints that he may not be a gentleman in character.



Anne later suspects that Mr Elliot is hiding something behind his smooth manner. Her suspicions of his nature are reported on p.130-31:



There was never any burst of feeling, any warmth of indignation or delight, at the evil or good of others. This, to Anne, was a decided imperfection. Her early impressions were incurable. She prized the frank, the open-hearted, the eager character beyond all others …



…Mr. Elliot was too generally agreeable. Various as were the tempers in her father’s house, he pleased them all. He endured too well, - stood too well with everybody. (131)



From this point Mr Elliot is no real temptation to Anne, taking a potential tension away from the novel (ie will she make the right choice, the good man or the cad?). Later, the vices of misleading others are called by their name, in the conversation with Mrs Smith:





‘Yes,’ said Anne, ‘you tell me nothing which does not accord with what I have known, or could imagine. There is always something offensive in the details of cunning. The manoeuvres of selfishness and duplicity must ever be revolting, but I have heard nothing which really surprises me. (167)



Here the sins are usefully listed: cunning, selfishness, duplicity. They contrast with the openness and straightforwardness which Anne prizes, and make Mr Elliot the opposite of the emotional Captain Wentworth.



Dullness

Sometimes praise itself can carry an undertone of criticism. In the passage describing the Musgroves (37-38), we have this description of Henrietta and Louisa



… who had brought from a school at Exeter all the usual stock of accomplishments, and were now, like thousands of other young ladies, living to be fashionable, happy, and merry. Their dress had every advantage, their faces were rather pretty, their spirits extremely good, their manners unembarrassed and pleasant; they were of consequence at home, and favourites abroad. Anne always contemplated them as some of the happiest creatures of her acquaintance …



Airheads, in other words. Anne can’t avoid the realization that her mind is superior:



But still, saved as we all are by some comfortable feeling of superiority from wishing for the possibility of exchange, she would not have given up her own more elegant and cultivated mind for all their enjoyments;



Yet she does acknowledge that they have a much better relation with each other than she does with her silly snobbish sisters:



And envied them nothing but that seemingly perfect good understanding and agreement together, that good-humoured mutual affection, of which she had known so little herself with either of her sisters.



This passage is a good example of rational judgement in action: first praise, then implied criticism, then balancing praise. This is balanced judgment, setting one thing against each other. It is reflected in the shape of the sentences: the rhythm is even and unhurried, slowing down towards the end. This evokes a calm and scrupulously attentive mind. The vocabulary is full of abstract words denoting personal qualities: fashionable, happy, merry, pretty, good (spirits), unembarrassed, pleasant, of consequence; elegant, cultivated (mind). These are the kinds of terms by which characters in Austen are analysed. Which of them perhaps have negative connotations?



Selfishness, Self-Pity

Anne’s sister Mary is an epitome of selfishness and self-pity, though this seems to be foolish rather than malicious. We get a clear account of her character failings in Chapter 5:



Though better endowed than the elder sister, Mary had not Anne’s understanding or temper. While well, and happy, and properly attended to, she had great good humour and excellent spirits; but any indisposition sunk her completely; she had no resources for solitude; and inheriting a considerable share of the Elliot self-importance, was very prone to add to every other distress that of fancying herself neglected and ill-used. (35)



Note the praise then criticism shape of the writing again. Mary’s self-pity is then shown in her first speech:



 ‘So, you are come at last! I began to think I should never see you. I am so ill I can hardly speak. I have not seen a creature the whole morning!’ (35)



Of course she gets better very rapidly (37). Mary’s pathetic lack of resourcefulness when alone, and whingeing self-pity, makes her the contrast to Mrs Smith, who has borne her troubles alone with great fortitude.



Charles is felt not to have made a very good match to Mary, who has prevented him from developing as he might have done (40). Later, there is a set-piece scene in which both she and Charles justify leaving their injured child behind so they can go to dinner at Uppercross (Chapter 7, pages 49-51). This is a marvellous example of showing, not telling. Mary’s letter to Anne (vol 2, chapter 3, pages 132-33) continues the tone.



Snobbishness

Sir Walter of course is a terrible snob, and this vice is inherited by Elizabeth and Mary, but not by Anne. Mary insists that as an Elliot she should have pride of place at the table at Uppercross (41); the rank-obsessed Musgrove girls complain about this. She also feels very superior to the Hayters (their social position is described in Chapter 9, 63-64; see also Charles’s speech about them on 65):



She looked down very decidedly upon the Hayters, and thought it would be quite a misfortune to have the existing connection between the families renewed – very sad for herself and her children. (65)



When the young people go for a walk (Chapter 10) and chance to arrive at Winthrop, the Hayters’ house, Mary does not want to visit. Her snobbery earns the contempt of Captain Wentworth, as Anne observes:



            ‘It is very unpleasant, having such connexions! But I assure you, I have never been in the house above twice in my life.’

            She received no other answer, than an artificial, assenting smile, followed by a contemptuous glance, as he turned away, which Anne perfectly knew the meaning of. (73)





Cant

Cant, in the sense of insincere feeling, earns particular scorn. One cannot help sensing Austen’s own impatience with pretension and sentimentality. This leads to a passage which can still seem quite shocking, in which Mrs Musgrove’s laments are described as ‘her large fat sighings over the destiny of a son, whom alive nobody had cared for.’ (Chapter 8, p.59). This is followed by a paragraph saying that bulky blubbers just do look ridiculous, however unfair that is:



But, fair or not fair, there are unbecoming conjunctions, which reason will patronize in vain, - which taste cannot tolerate, - which ridicule will seize.





Romantic Imagination

Anne is not exempt from Austen’s critical eye. In any case, heroes and heroines who never make mistakes are unbelievable, and those who are constantly good can be dull. However, when Anne is being held up to gentle laughter, we obviously cannot see it from her point of view, which is the main one in the novel. The moments when she is less than perfect are easy to miss.



If there is a flaw in Anne, it is that on occasions she lets her dramatic, romantic side get the better of her reason. When she is told that Wentworth finds her ‘altered beyond his knowledge’ (Chapter 7), she seems to be acting out a part of almost insane virtue. It is not very convincing:



‘So altered that he should not have known her again!’ These were words which could not but dwell with her. Yet she soon began to rejoice that she had heard them. They were of sobering tendency; they allayed agitation; they composed, and consequently must make her happier. (54)



The short sentences suggest her own violent emotions. Rejoice is wildly over the top, and the list of assertions and conclusion that the words must make her happier suggest that this is a record of her inner thoughts – that is, it does not necessarily mean she did rejoice etc., but that this is what she told herself to try to make herself think this way. Austen’s analysis of character recognises that much of the time we are internally acting out parts, and trying to persuade or console ourselves.



Towards the end of the novel, when Anne has realized she still loves Wentworth and certainly does not love Mr Elliot, we get another description of her thoughts, in which she seems to be imagining herself as a heroine in a romantic novel:



How she might have felt, had there been no Captain Wentworth in the case, was not worth enquiry; for there was a Captain Wentworth in the case: and be the conclusion of the present suspense good or bad, her affection would be his for ever. Their union, she believed, could not divide her more from other men, than their final separation. (vol 2, Chapter 9, p.155).



The subjunctive (be the conclusion) and the extravagant her affection would be his for ever here mark this as corny elevated style. The novelist / narrator comments wryly on Anne’s little private performance:



Prettier musings of high-wrought love and eternal constancy, could never have passed along the streets of Bath, than Anne was sporting with from Camden-place to Westgate-buildings. It was almost enough to spread purification and perfume all the way. (155)



            A final imaginative flurry comes in the conversation with Mrs Smith (vol 2, chapter 5), when Anne fantasises about the heroic scenes in sick rooms which nurse Rooke must be privileged to witness:



What instances must pass before them of ardent, disinterested, self-denying attachment, of heroism, fortitude, patience, resignation – of all the conflicts and all the sacrifices that ennoble us most. A sick chamber may often furnish the worth of volumes. (126)



Yes, well. We are surely meant to agree with Mrs Smith’s dry reply:



            ‘Yes,’ said Mrs. Smith more doubtingly, ‘sometimes it may, though I fear its lessons are not often in the elevated style you describe . Here and there, human nature may be great in times of trial, but generally speaking it is its weakness and not its strength that appears in a sick chamber; it is selfishness and impatience rather than generosity and fortitude, that one hears of. (127)



It is impossible to read this without remembering that Jane Austen herself knew about sick rooms and was seriously ill when she was writing this novel.  But aside from biography, this exchange reminds us that Austen is a realist in the sense of wanting to portray and examine people as they really are, and not falsify them by sentimentality or melodrama (though arguably she does this with the description of Mr Elliot as a device for tying up the plot).




Austen, Persuasion: Anne Elliot and Captain Wentworth

Following the recent post on Revision guides to Persuasion, here are some entry-level notes on Anne and Wentworth (looking only at Volume One in the case of the latter).


Anne Elliot
1.                  Anne Elliot is clearly the heroine of the novel. Persuasion is the story of a struggle in which she is the protagonist. How does she come to break with conservative family and social tradition by marrying a naval officer, without causing a complete rupture with the family circle?
2.                  As a heroine, Anne is
·         The moral centre of the novel: she is the touchstone by which we judge other characters
·         The most fully realized character, whose dilemmas and feelings we are shown
·         The dominant (but not the only) point of view in the novel.

3.                  The novel is a classic self v. society story, with Anne on one side and her immediate social world on the other.

                              Anne                           Society
                              Romance                     Prudence
                              Feeling                        Judgement
                              Individual worth         Snobbery
                              Life and vitality          Materialism
                              Personal emotion         Social pressure (persuasion)   

These polarities are illustrated in Vol 1,ch.4 where we are told about her former attachment to Wentworth and how Lady Russell persuaded her to break off the engagement. There is a basic difference in how the two evaluate Wentworth as a prospective husband.

Sometimes Anne’s romantic side is the object of gentle authorial humour, as in her conversation with Mrs Smith in Vol.2, ch.5, where the more experienced lady undercuts her heightened language.

4.                  Anne is introspective – we see a great deal of her thinking – and thus we witness her internal conflicts: a key scene in developing her character is Vol 1, ch.7, describing the meeting with Wentworth. What is the authorial perspective here?

5.                  Anne develops from a largely silent and introspective character into a more talkative and articulate one. In Bath, her speeches are longer (e.g. discussions with Mrs Smith), culminating in her conversation with Captain Harvill, in which she speaks up for women’s constancy. This increasing speech marks her growing confidence and independent judgment. It shows her becoming more resolved – symbolised in her making the first move in the Assembly Rooms (Vol 2, ch.8).

6.                  Age: Anne is an unusually old Jane Austen heroine. She represents constancy over the years. She is a character who has ‘outlived the storms’ – like the nut described by Captain Wentworth.
7.                  Despite being a romantic figure, Anne is also rational and practical: she knows what is the proper thing to do at Kellynch (though her advice is ignored) and she is cool-headed and stable in response to the two accidents – Charles Musgrove’s and Louisa Musgrove’s, in contrast to the hysterical reactions of the other ladies. Her own dignity is contrasted to the pride of her father and sisters.
8.                  Anne is also a skilful mediator between people (e.g. at Uppercross) and kind to others. She is particularly sympathetic to those who have themselves undergone emotional trauma – Captain Benwick and Mrs Smith.

Further Reading
Richard Gill and Susan Gregory, Mastering the Novels of Jane Austen (Palgrave)
Vivien Jones, How to Study a Jane Austen Novel (Palgrave), useful chapter on Persuasion

Captain Wentworth
Volume One
1.            Captain Frederick Wentworth might properly be said to be the protagonist of the novel, rather than Anne:
•             A protagonist needs to be able to do things. As a woman, Anne does not have enough opportunity of action to make important events happen. Her role is passive: she observes, considers, suffers (usually in silence), thinks. Her active roles are providing harmony between family members, and above all speaking – articulate and intelligent women can affect events through the power of persuasion. When she steps forward to Wentworth at the Assembly rooms ‘making yet a little advance’ (p.146), that is a significant action in context.
•             Wentworth, however, is active in the traditional sense of a novel’s hero. Indeed, we might consider the novel as his story:
A young, confident naval officer proposes marriage but is turned down because the woman is persuaded that his prospects are not sufficiently secure. He thinks the woman lacks courage, goes off and is successful (though neither he nor she succeed in forgetting their love). When he meets Anne again, he realizes that she has qualities which he failed to recognize before and reassesses his own judgments. He learns from all this, becomes morally better, realizes he still loves her, proposes and they get married. So the novel is about him and his moral and emotional education. The treatment of the story, however, shows it all from the woman’s point of view.
2.            As the male protagonist (in conflict with the traditional views of Lady Russel), Wentworth must have qualities to make him worthy of the virtuous Anne. These qualities develop over the course of the novel; the key events are those which educate him. We shall take these in turn.
3.            Before the action of the novel starts, at the time of the engagement. Wentworth is introduced in Vol 1 , ch. 4. In 1806 he was ‘a remarkably fine young man, with a great deal of intelligence, spirit and brilliancy’ (26) – the inner qualities which Anne prizes. However, as Lady Russel sees it, he has ‘nothing but himself to recommend him, and no hope of attaining affluence … without alliance or fortune’ (27).  How could he support Anne? What future could he give her? He is ‘confident that he would seen be rich’ and ‘full of life and ardour’ (27), but this only makes Lady r more suspicious, and Anne yields to her advice. We might see Wentworth as a ‘new man’, making his way in a new profession, impatient of traditional expectations, and perhaps unfair in expecting Anne to join him when the future is so uncertain.
4.            Wentworth takes it badly. He is ‘totally unconvinced and unbending’ and feels he is ‘ill-used by so forced a relinquishment’ (28). He leaves the country. How do we judge this reaction? Is it fair to Anne?
5.            He goes on to enjoy great success (29), making Anne’s refusal seem over-cautious in retrospect.
6.            Anne learns, in great agitation, that Wentworth is to visit Uppercross (45). He is made to seem more attractive in contrast to the pathetic story of Richard Musgrove.
7.            Louisa and Henrietta give delighted reports of Wentworth (48), a very eligible bachelor.
8.            I.7: the meeting between Anne and Wentworth after 8 years  (52-53). We see this entirely from Anne’s point of view. The language expresses her violent agitation (‘She had seen him. They had met’). She learns that he has found her altered beyond recognition (53). At last we leave Anne’s perspective and learn what Wenworth thinks: ‘He had not forgiven Anne Elliot. She had used him ill; deserted and disappointed him; and worse, she had shewn a feebleness of character in doing so, which his own decided, confident temper could not endure’ (54). Notice the return of that key word confident. Wentworth is a man of strong will and strong opinions. We learn that he is on the lookout for a wife. He has tried toconvince himself that his earler feelings for Anne are dead.  The stage is set for a psychological novel about how Anne and Wentworth come to learn more about themselves and each other.
9.            I.8 starts with a description of how they get on after the 8-year gap, from Anne’s perspective. Pages 59-61 is the scene in which Wentworth declares he would never take women on board (decided), although he has (inconsistent), and describes his exploits. He’s very reserved towards Anne: ‘His cold politeness, his ceremonious grace, were worse than anything’ (62).
10.          I.9. Key scene: Wentworth relieves Anne of the child Walter (compassionate, strong, resolute), p.68-69, with Anne’s reaction on 69.
11.          I.10 – the visit to Winthrop. Anne overhears Wentworth’s conversation behind the hedge with Louisa. (73-75). Here we learn what kind of qualities Wentworth admires (my italics): ‘Woe betide him … when it comes to things of consequence, when they are placed in circumstances, requiring fortitude and strength of mind, if she have not resolution enough to resist idle interference in such a trifle as this.’ Louisa, he says, has a character of ‘decision and firmness’. Wentworth dislikes ‘too yielding and indecisive a character’. Presumably he found Anne wanting in resolve to stand up to Lady Russel all those years ago. His speech on the nut, though, hints that he may yet come to appreciate Anne, whose beauty of character is hidden under a kernel, and who has ‘outlived all the storms of autumn’ (74).
12.          I.10 p.77. Wentworth makes sure Anne has a place in the carriage. Her interpretation of this act: ‘It was a remainder of former sentiment …’.
13.          I.12. Louisa’s accident at Lyme. This is the central episode of the whole novel, for the light it casts on the various characters. As Wentworth comes to see later, Louisa’s strength of will can just be irrational stubbornness. In contrast to her sisters, Anne is quick, practical and helpful. Anne overhears Wentworth again:’ if Anne will stay, no one so proper, so capable as Anne’ (95). This change of attitude brings Volume One to an end.

Wednesday, 1 February 2012

Austen, Persuasion: Revision and Study Guides

A short post on materials for studying and revising Jane Austen's Persuasion - activities which are, needless to say, logically secondary to reading and thinking about it independently. There seem to be plenty of materials of one sort or another out there, as a search for 'Austen study Persuasion' on Amazon revealed.

Online

Study Guide published on the Cross-Ref it site

Diana Mitchell's  Penguin Teacher's Guide suggests class activities for teachers, but is useful for individual study, keeping our eye on characters and themes with chapter-by-chapter questions.

Sparknotes

Plenty of links from this Jane Austen blog

Set of study questions

The Republic of Pemberly site is a hub for Austen, with some busy discussion boards around Persuasion.

This lecture by April Bernard covers many key aspects of the novel: Austen's background and time; the context of English class and revolutionary europe; her debt to Samuel Johnson; the use of free indirect discourse; and the elements of the novel which make it a 'fairy-tale for grown-ups'. The lecture is half an hour, followed by Q&A. Link here.

Book
Roger Gard's book on Emma and Persuasion for Penguin Masterstudies (out of print) is excellent.

Richard Gill and Susan Gregory, Mastering the Novels of Jane Austen. Substantial chapters on each of the novels.

Annotated Texts
Annotated editions are an ideal way to study a novel, especially for a writer like Austen, where we need help in picking up the references and understandings that would have been second nature at the time: Robert Morrison's sumptuous Persuasion: An Annotated Edition (Harvard) will be the edition of choice for carraige folk; David M Shaphard's Annotated Persuasion is available in printed form but much cheaper in Kindle format. From the sample pages I have seen it looks very handy. There are a lot of privately published notes and commentaries on the novel for Kindle. I haven't used them - still not quite in the Kindle community - so I can't recommend any but I'd be interested to learn of any good ones.