Academic literature on the topic 'Hardy, Thomas (1840-1928). Hardy, Thomas (1840-1928)'

Abstract:This article considers the ways in which clothing is represented in selected work of Thomas Hardy in the context of wider social and economic change in nineteenth-century English rural society. While taking into account the difficulties of using fictional literature in this way, I suggest that it is precisely Hardy's subjectivity that makes his observations so compelling and that his perception of change lies at the heart of his representation of dress. I endeavour to show how in his writing, the perceived tension between an unchanging, idealised, countryside increasingly subjected to the influence of an urban culture is frequently expressed, either directly or metaphorically, in terms of clothing. The social and economic changes, including agricultural change, of which Hardy was so acutely aware, help to account for the disappearance of traditional features of rural dress, such as the smock-frock and the sun-bonnet. In their place were adopted styles influenced by notions of ‘fashion’ and made available through the process of mass production which Hardy associated primarily with towns. For Hardy, the influence of urban fashions alienated people from that individuality and speciality in dress which formed a link with their environment and ultimately their own past and history.

“A recent experience has shown me how terribly hard it is for a man of Jewish birth to get a good position. I had always suspected that it was a matter worth considering, but I had not known how widespread and strong it was. While we shall be glad to do anything we can for you, therefore, I cannot help feeling that the chances are going to be greatly against you.” These words, in 1903, imputed to the chairman of the English Department at Columbia University effectively put an end to Ludwig Lewisohn's dream of becoming a professor of English. The humiliation was so severe that Lewisohn spent most of the next fifty years examining the role of the alien in a gentile country, the Jew in America. He transformed the hatred and shame he suffered into a writing career, of some forty-three volumes, remarkable for its productivity, variety, frankness, and occasional distinction. A critic, journalist, cultural analyst, scholar, translater, polemicist, drama reviewer, editor, and memorist, he perhaps delighted most in being a novelist. A few of his ten novels were celebrated, most especially The Case of Mr. Crump (1926), for which Thomas Mann provided an introduction and which Sigmund Freud hailed as a masterpiece depicting the “tyranny of sex” (as the novel was retitled after being banned in the United States for twenty years), and Island Within; (1928), for some readers as fine a novel of Jewish immigration as has been written. As a literary critic, however, Lewisohn's most significant achievement was surely Expression in America; (1932), the first fullscale psychoanalytic history of American literature, a monumental study of artistic personality and the effect of milieu, later reprinted as The Story of American Literature (1939).

Martin Rivers Pollock was born in Liverpool on 10 December 1914. He came from an old legal family, being the great-great-grandson of Sir Jonathan Frederick Pollock, Bt. (1783–1870), a Fellow of Trinity College, Cambridge, barrister, MP for Huntingdon, Attorney General in Peel's first administration and Chief Baron of the Exchequer from 1844 to 1866. His father, Hamilton Rivers Pollock, also went to Trinity College, qualified as a barrister but never practised, and in 1914 was with the Cunard Steam Ship Company, before spending World War I with the Liverpool Regiment and the Royal Air Force. His mother was Eveline Morton Bell, daughter of Thomas Bell, of Newcastle-upon-Tyne. After the war his father inherited a fortune from an uncle, and the family moved to Wessex, where they lived first at splendid Anderson Manor, Dorset, and then Urchfont Manor, Wiltshire, his father living as a country squire and JP. Pollock had a conventional upper-class education, beginning with a nanny, followed by West Downs School (1923–28) and then Winchester College (1928–33). His first scientific enthusiasm was for astronomy, but he decided he was insufficiently mathematical to pursue it further (his mathematics master was Clement Durrell, author of some famous texts including Advanced algebra), so he then decided to study medicine. His Wessex schooldays were influenced by the nearby Powys brothers, the youngest (Llewelyn1) having been a Cambridge friend and contemporary of his father. Through Sylvia Townsend Warner2 he met her cousin Janet, daughter of Arthur Llewelyn Machen3, who eventually, in 1979, became his second wife. He went up to Trinity College, Cambridge, in 1933, having done his first MB and the first part of his second MB while still at school, and opting to do the two new half-subjects (Pathology and Biochemistry) that had just been instituted—he remembered thinking at the time that biochemistry was going to be the key subject for medicine in the future. Already while at school he had become a theoretical Communist, and as an undergraduate worked very hard, both at his medical studies and in political activity (such as selling the Daily Worker) for the Party—and knew most of the soon-to-be notorious Cambridge Communists of the time, including Guy Burgess4 and Donald Maclean5. He was now a Senior Scholar, and graduated BA first class in 1936; he started to spend a fourth year reading Part II Biochemistry. He decided in April 1937 that he had spent too long at Cambridge, so moved on to his clinical studies at University College Hospital. He also felt he should try to become qualified before what he saw as the inevitable war started, although he was nearly distracted into joining the International Brigade and going off to Spain—he had been a friend of John Cornford6, who did go to Spain and wrote and died there, and of Norman John (but widely known as James) Klugmann.

Thomas Hardy (1840-1928) is one of the great English novelists of the late Victorian era. Far from the Madding Crowd, The Return of the Native, The Mayor of Casterbridge, Tess of the d’Urbervilles and Jude the Obscure are among his most famous novels. If he was not directly influenced by Gustave Flaubert’s aesthetics, Hardy was very much inspired by the heroine of Madame Bovary. Indeed, quite a few of Hardy’s female characters, whether in his novels or in his short stories, suffer with varying degrees from “bovarysme’, the disease of imagination and affectivity which is one of Emma Bovary’s central features. This paper aims to shed light on the posterity of Flaubert’s character through Eustacia Vye, the heroine of The Return of the Native, to show to what extent she represents not a pale imitation but an original variation on an essential model of Western literature.

Hubo un cierto intervalo de tiempo en el siglo XIX, de 1840 a 1880 aproximadamente, en el que las condiciones técnicas y sociales propiciaron la aparición y el mantenimiento de un «arte menor», que involucró a dibujantes y grabadores: la ilustración de noticias en revistas de actualidad. En el artículo se pretende estudiar como la impresión barata y rápida de imágenes, tal como exigía este tipo de revistas, sólo se hizo posible mediante la técnica de xilografía a la testa, sobre duros tacos de boj cortado a contrafibra. Se enfatiza, por otra parte, la importancia del papel del xilógrafo en la estampa, y se estudia su trayectoria profesional, desde la singularidad de Thomas Bewick hasta la aparición del taller artesanal de los grandes semanarios, con su particular distribución del trabajo y variedad de instrumentos de grabación.There was certain period of time in the XIX century, from about 1840 to 1880, when social and technical conditions led to the flourishing of a minor art that involved illustrators as well as engravers: pictuhng news in graphic magazines. This paper briefly examines how the cheap and fast printing of both pictures and type, as required by popular magazines, was only made possibte through the relief wood engraving process, which used hard woodbox blocks cut across the grain. The paper further emphasizes the role played by the xylographer in the graphic press. and studies his professional evolution, from the work of Thomas Bewick until the appearance of engraving workshops at the newsweekiies, with their particular way of assigning tasks, and their variety of tools to carve the wood.

Lepsius, Susanne / Friedrich Vollhardt / Oliver Bach (Hrsg.), Von der Allegorie zur Empirie. Natur im Rechtsdenken des Spätmittelalters und der Frühen Neuzeit (Abhandlungen zur rechtswissenschaftlichen Grundlagenforschung. Münchener Universitätsschriften. Juristische Fakultät, 100), Berlin 2018, Schmidt, VI u. 328 S., € 79,95. (Peter Oestmann, Münster) Baumgärtner, Ingrid / Nirit Ben-Aryeh Debby / Katrin Kogman-Appel (Hrsg.), Maps and Travel in the Middle Ages and the Early Modern Period. Knowledge, Imagination, and Visual Culture (Das Mittelalter. Beihefte, 9), Berlin / Boston 2019, de Gruyter, IX u. 412 S. / Abb., € 119, 95. (Gerda Brunnlechner, Hagen) Damen, Mario / Jelle Hamers / Alastair J. Mann (Hrsg.), Political Representation. Communities, Ideas and Institutions in Europe (c. 1200 – c. 1690) (Later Medieval Europe, 15), Leiden / Boston 2018, Brill, XIV, 332 S. / Abb., € 143,00. (Olaf Mörke, Kiel) Erkens, Franz-Reiner, Sachwalter Gottes. Der Herrscher als „christus domini“, „vicarius Christi“ und „sacra majestas“. Gesammelte Aufsätze. Zum 65. Geburtstag hrsg. v. Martin Hille / Marc von Knorring / Hans-Cristof Kraus (Historische Forschungen, 116), Berlin 2017, Duncker & Humblot, 564 S., € 119,90. (Ludger Körntgen, Mainz) Scheller, Benjamin / Christian Hoffarth (Hrsg.), Ambiguität und die Ordnung des Sozialen im Mittelalter (Das Mittelalter. Beihefte, 10), Berlin / Boston 2018, de Gruyter, 236 S. / Abb., € 99,95. (Frank Rexroth, Göttingen) Jaspert, Nikolas / Imke Just (Hrsg.), Queens, Princesses and Mendicants. Close Relations in European Perspective (Vita regularis, 75), Wien / Zürich 2019, Lit, VI u. 301 S. / graph. Darst., € 44,90. (Christina Lutter, Wien) Schlotheuber, Eva, „Gelehrte Bräute Christi“. Religiöse Frauen in der mittelalterlichen Gesellschaft (Spätmittelalter, Humanismus, Reformation, 104), Tübingen 2018, Mohr Siebeck, IX u. 340 S., € 99,00. (Christine Kleinjung, Potsdam) Caflisch, Sophie, Spielend lernen. Spiel und Spielen in der mittelalterlichen Bildung (Vorträge und Forschungen, Sonderband 58), Ostfildern 2018, Thorbecke, 468 S., € 46,00. (Benjamin Müsegades, Heidelberg) Bolle, Katharina / Marc von der Höh / Nikolas Jaspert (Hrsg.), Inschriftenkulturen im kommunalen Italien. Traditionen, Brüche, Neuanfänge (Materiale Textkulturen, 21), Berlin / Boston 2019, de Gruyter, VIII u. 334 S. / Abb., € 79,95. (Eberhard J. Nikitsch, Mainz) Gamberini, Andrea, The Clash of Legitimacies. The State-Building Process in Late Medieval Lombardy (Oxford Studies in Medieval European History), Oxford / New York 2018, Oxford University Press, VIII u. 239 S. / Abb., £ 65,00. (Tom Scott, St Andrews) Roth, Prisca, Korporativ denken, genossenschaftlich organisieren, feudal handeln. Die Gemeinden und ihre Praktiken im Bergell des 14.–16. Jahrhunderts, Zürich 2018, Chronos, 427 S. / Abb., € 58,00. (Beat Kümin, Warwick) Hardy, Duncan, Associative Political Culture in the Holy Roman Empire. Upper Germany, 1346 – 1521, Oxford 2018, Oxford University Press, XIII u. 320 S. / Abb., £ 75,00. (Christian Hesse, Bern) Pelc, Ortwin (Hrsg.), Hansestädte im Konflikt. Krisenmanagement und bewaffnete Auseinandersetzung vom 13. bis zum 17. Jahrhundert (Hansische Studien, 23), Wismar 2019, callidus, XIII u. 301 S., € 38,00. (Ulla Kypta, Hamburg) Bähr, Matthias / Florian Kühnel (Hrsg.), Verschränkte Ungleichheit. Praktiken der Intersektionalität in der Frühen Neuzeit (Zeitschrift für Historische Forschung, Beiheft 56), Berlin 2018, Duncker & Humblot, 372 S., € 79,90. (Andrea Griesebner, Wien) Miller, Peter N., History and Its Objects. Antiquarianism and Material Culture since 1500, Ithaca / London 2017, Cornell University Press, VIII u. 300 S. / Abb., $ 39,95. (Sundar Henny, Bern) Behringer, Wolfgang / Eric-Oliver Mader / Justus Nipperdey (Hrsg.), Konversionen zum Katholizismus in der Frühen Neuzeit. Europäische und globale Perspektiven (Kulturelle Grundlagen Europas, 5), Berlin 2019, Lit, 333 S. / Abb., € 39,90. (Christian Mühling, Würzburg) Cañizares-Esguerra, Jorge / Robert A. Maryks / Ronnie Po-chia Hsia (Hrsg.), Encounters between Jesuits and Protestants in Asia and the Americas (Jesuit Studies, 14; The Boston College International Symposia on Jesuit Studies, 3), Leiden / Boston 2018, Brill, IX u. 365 S. / Abb., € 135,00. (Fabian Fechner, Hagen) Flüchter, Antje / Rouven Wirbser (Hrsg.), Translating Catechisms, Translating Cultures. The Expansion of Catholicism in the Early Modern World (Studies in Christian Mission, 52), Leiden / Boston 2017, Brill, VI u. 372 S., € 132,00. (Markus Friedrich, Hamburg) Županov, Ines G. / Pierre A. Fabre (Hrsg.), The Rites Controversies in the Early Modern World (Studies in Christian Missions, 53), Leiden / Boston 2018, Brill, XXIV u. 403 S. / Abb., € 143,00. (Nadine Amsler, Bern) Aron-Beller, Katherine / Christopher F. Black (Hrsg.), The Roman Inquisition. Centre versus Peripheries (Catholic Christendom, 1300 – 1700), Leiden / Boston 2018, Brill, XIII u. 411 S., € 139,00. (Kim Siebenhüner, Jena) Montesano, Marina, Classical Culture and Witchcraft in Medieval and Renaissance Italy (Palgrave Historical Studies in Witchcraft and Magic), Cham 2018, Palgrave Macmillan, IX u. 278 S. / Abb., € 74,89. (Tobias Daniels, München) Kounine, Laura, Imagining the Witch. Emotions, Gender, and Selfhood in Early Modern Germany (Emotions in History), Oxford / New York 2018, Oxford University Press, VII u. 279 S. / Abb., £ 60,00. (Sarah Masiak, Paderborn) Münster-Schröer, Erika, Hexenverfolgung und Kriminalität. Jülich-Kleve-Berg in der Frühen Neuzeit, Essen 2017, Klartext, 450 S., € 29,95. (Michael Ströhmer, Paderborn) Harst, Joachim / Christian Meierhofer (Hrsg.), Ehestand und Ehesachen. Literarische Aneignungen einer frühneuzeitlichen Institution (Zeitsprünge, 22, H. 1/2), Frankfurt a. M. 2018, Klostermann, 211 S., € 54,00. (Pia Claudia Doering, Münster) Peck, Linda L., Women of Fortune. Money, Marriage, and Murder in Early Modern England, Cambridge [u. a.] 2018, Cambridge University Press, XIV u. 335 S. / Abb., £ 26,99. (Katrin Keller, Wien) Amussen, Susan D. / David E. Underdown, Gender, Culture and Politics in England, 1560 – 1640. Turning the World Upside Down (Cultures of Early Modern Europe), London [u. a.] 2017, Bloomsbury Academic, XV u. 226 S., £ 95,00. (Daniela Hacke, Berlin) Raux, Sophie, Lotteries, Art Markets and Visual Culture in the Low Countries, 15th – 17th Centuries (Studies in the History of Collecting and Art Markets, 4), Leiden / Boston 2018, Brill, XVII u. 369 S. / Abb., € 125,00. (Tilman Haug, Essen) Kullick, Christian, „Der herrschende Geist der Thorheit“. Die Frankfurter Lotterienormen des 18. Jahrhunderts und ihre Durchsetzung (Studien zu Policey, Kriminalitätsgeschichte und Konfliktregulierung), Frankfurt a. M. 2018, Klostermann, VII u. 433 S. / Abb., € 69,00. (Tilman Haug, Essen) Barzman, Karen-edis, The Limits of Identity. Early Modern Venice, Dalmatia, and the Representation of Difference (Art and Material Culture in Medieval and Renaissance Europe, 7), Leiden / Boston 2017, Brill, XVII u. 315 S. / Abb., € 139,00. (Stefan Hanß, Manchester) Deutsche Reichstagsakten unter Maximilian I., Bd. 10: Der Reichstag zu Worms 1509, bearb. v. Dietmar Heil (Deutsche Reichstagsakten. Mittlere Reihe, 10), Berlin / Boston 2017, de Gruyter Oldenbourg, 874 S., € 169,95. (Thomas Kirchner, Aachen) Deutsche Reichstagsakten unter Maximilian I., Bd. 11: Die Reichstage zu Augsburg 1510 und Trier/Köln 1512, 3 Bde., bearb. v. Reinhard Seyboth (Deutsche Reichstagsakten. Mittlere Reihe, 11), Berlin / Boston 2017, de Gruyter Oldenbourg, 2822 S., € 349,00. (Thomas Kirchner, Aachen) Fitschen, Klaus / Marianne Schröter / Christopher Spehr / Ernst-Joachim Waschke (Hrsg.), Kulturelle Wirkungen der Reformation / Cultural Impact of the Reformation. Kongressdokumentation Lutherstadt Wittenberg August 2017, 2 Bde. (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 36 u. 37), Leipzig 2018, Evangelische Verlagsanstalt, 639 S. / Abb.; 565 S. / Abb., je € 60,00. (Ingo Leinert, Quedlinburg) Johnson, Carina L. / David M. Luebke / Marjorie E. Plummer / Jesse Spohnholz (Hrsg.), Archeologies of Confession. Writing the German Reformation 1517 – 2017 (Spektrum, 16), New York / Oxford 2017, Berghahn, 345 S., £ 92,00. (Markus Wriedt, Frankfurt a. M.) Lukšaitė, Ingė, Die Reformation im Großfürstentum Litauen und in Preußisch-Litauen (1520er Jahre bis zum Beginn des 17. Jahrhunderts), übers. v. Lilija Künstling / Gottfried Schneider, Leipzig 2017, Leipziger Universitätsverlag, 662 S. / Abb., € 49,00. (Alfons Brüning, Nijmegen) Beutel, Albrecht (Hrsg.), Luther Handbuch, 3., neu bearb. u. erw. Aufl., Tübingen 2017, Mohr Siebeck, XVI u. 611 S., € 49,00. (Olaf Mörke, Kiel) Frank, Günter (Hrsg.), Philipp Melanchthon. Der Reformator zwischen Glauben und Wissen. Ein Handbuch, Berlin / Boston 2017, de Gruyter, XI u. 843 S. / Abb., € 149,95. (Olaf Mörke, Kiel) Tuininga, Matthew J., Calvin’s Political Theology and the Public Engagement of the Church. Christ’s Two Kingdoms (Law and Christianity), Cambridge [u. a.] 2017, Cambridge University Press, XIV u. 386 S., £ 27,99. (Volker Reinhardt, Fribourg) Becker, Michael, Kriegsrecht im frühneuzeitlichen Protestantismus. Eine Untersuchung zum Beitrag lutherischer und reformierter Theologen, Juristen und anderer Gelehrter zur Kriegsrechtsliteratur im 16. und 17. Jahrhundert (Spätmittelalter, Humanismus, Reformation, 103), Tübingen 2017, Mohr Siebeck, XIV u. 455 S., € 89,00. (Fabian Schulze, Elchingen / Augsburg) Reller, Jobst, Die Anfänge der evangelischen Militärseelsorge, Berlin 2019, Miles-Verlag, 180 S. / Abb., € 19,80. (Marianne Taatz-Jacobi, Halle a. d. S.) Mayenburg, David von, Gemeiner Mann und Gemeines Recht. Die Zwölf Artikel und das Recht des ländlichen Raums im Zeitalter des Bauernkriegs (Studien zur europäischen Rechtsgeschichte, 311), Frankfurt a. M. 2018, Klostermann, XIX u. 487 S., € 89,00. (Matthias Bähr, Dresden) Gleiß, Friedhelm, Die Weimarer Disputation von 1560. Theologische Konsenssuche und Konfessionspolitik Johann Friedrichs des Mittleren (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 34), Leipzig 2018, Evangelische Verlagsanstalt, 344 S. / Abb., € 68,00. (Ingo Leinert, Quedlinburg) Ulbricht, Otto, Missbrauch und andere Doku-Stories aus dem 17. und 18. Jahrhundert, Wien / Köln / Weimar 2019, Böhlau, 248 S. / Abb., € 25,00. (Robert Jütte, Stuttgart) Hornung Gablinger, Petra, Gefühlsmedien. Das Nürnberger Ehepaar Paumgartner und seine Familienbriefe um 1600 (Medienwandel – Medienwechsel – Medienwissen, 39), Zürich 2018, Chronos, 275 S., € 48,00. (Margareth Lanzinger, Wien) Wüst, Wolfgang (Hrsg.) / Lisa Bauereisen (Red.), Der Dreißigjährige Krieg in Schwaben und seinen historischen Nachbarregionen: 1618 – 1648 – 2018. Ergebnisse einer interdisziplinären Tagung in Augsburg vom 1. bis 3. März 2018 (Zeitschrift des Historischen Vereins für Schwaben, 111), Augsburg 2018, Wißner, XXV u. 373 S. / Abb., € 29,00. (Georg Schmidt, Jena) Helgason, Þorsteinn, The Corsairs’ Longest Voyage. The Turkish Raid in Iceland, übers. v. Jóna A. Pétursdóttir, Leiden / Boston 2018, Brill, XIV u. 372 S. / Abb., € 154,00. (Hans Medick, Göttingen) Zurbuchen, Simone (Hrsg.), The Law of Nations and Natural Law 1625 – 1800 (Early Modern Natural Law, 1), Leiden / Boston 2019, Brill, X u. 337 S., € 131,00. (Miloš Vec, Wien) Mishra, Rupali, A Business of State. Commerce, Politics, and the Birth of the East India Company (Harvard Historical Studies, 188), Cambridge / London 2018, Harvard University Press, VII u. 412 S., $ 35,00. (Christina Brauner, Tübingen) Towsey, Mark / Kyle B. Roberts (Hrsg.), Before the Public Library. Reading, Community, and Identity in the Atlantic World, 1650 – 1850 (Library of the Written Word, 61; The Handpress World, 46), Leiden / Boston 2018, Brill, XVII u. 415 S., € 145,00. (Stefan Hanß, Manchester) Rosenmüller, Christoph, Corruption and Justice in Colonial Mexico, 1650 – 1755 (Cambridge Latin America Studies, 113), Cambridge / New York 2019, Cambridge University Press, XV u. 341 S. / Abb., £ 75,00. (Tobias Schenk, Wien) Tricoire, Damien, Der koloniale Traum. Imperiales Wissen und die französisch-madagassischen Begegnungen im Zeitalter der Aufklärung (Externa, 13), Köln / Weimar / Wien 2018, Böhlau, 408 S. / Abb., € 65,00. (Tobias Winnerling, Düsseldorf) Zabel, Christine, Polis und Politesse. Der Diskurs über das antike Athen in England und Frankreich, 1630 – 1760 (Ancien Régime, Aufklärung und Revolution, 41), Berlin / Boston 2016, de Gruyter Oldenbourg, X u. 377 S. / Abb., € 59,95. (Wilfried Nippel, Berlin) Velema, Wyger / Arthur Weststeijn (Hrsg.), Ancient Models in the Early Modern Republican Imagination (Metaforms, 12), Leiden / Boston 2018, Brill, XI u. 340 S., € 127,00. (Wilfried Nippel, Berlin) Hitchcock, David, Vagrancy in English Culture and Society, 1650 – 1750 (Cultures of Early Modern Europe), London / New York 2018, Bloomsbury Academic, X u. 236 S. / Abb., £ 28,99. (Ulrich Niggemann, Augsburg) Boswell, Caroline, Disaffection and Everyday Life in Interregnum England (Studies in Early Modern Cultural, Political and Social History, 29), Woodbridge 2017, The Boydell Press, XII u. 285 S., £ 65,00. (Philip Hahn, Tübingen) Kinsella, Eoin, Catholic Survival in Protestant Ireland, 1660 – 1711. Colonel John Browne, Landownership and the Articles of Limerick (Irish Historical Monographs), Woodbridge 2018, The Boydell Press, XVI u. 324 S. / Abb., £ 75,00. (Matthias Bähr, Dresden) Mansel, Philip, King of the World. The Life of Louis XIV, [London] 2019, Allen Lane, XIII u. 604 S. / Abb., £ 30,00. (William D. Godsey, Wien) Gräf, Holger Th. / Christoph Kampmann / Bernd Küster (Hrsg.), Landgraf Carl (1654 – 1730). Fürstliches Planen und Handeln zwischen Innovation und Tradition (Veröffentlichungen der Historischen Kommission für Hessen, 87), Marburg 2017, Historische Kommission für Hessen, XIII u. 415 S. / Abb., € 29,00. (Alexander Schunka, Berlin) Schriften zur Reise Herzog Friedrichs von Sachsen-Gotha nach Frankreich und Italien 1667 und 1668. Eine Edition, 3 Bde., Bd. 1: Reiseberichte; Bd. 2: Planung, Landeskunde, Rechnungen; Bd. 3: Briefe, hrsg. v. Peter-Michael Hahn / Holger Kürbis (Schriften des Staatsarchivs Gotha, 14.1 – 3), Wien / Köln / Weimar 2019, Böhlau, XLVI u. 546 S. / Abb.; 660 S.; 374 S., € 200,00. (Michael Kaiser, Köln) Mulsow, Martin, Radikale Frühaufklärung in Deutschland 1680 – 1720, Bd. 1: Moderne aus dem Untergrund; Bd. 2: Clandestine Vernunft, Göttingen 2018, Wallstein, 502 bzw. 624 S. / Abb., € 59,90. (Helmut Zedelmaier, München) Göse, Frank / Jürgen Kloosterhuis (Hrsg.), Mehr als nur Soldatenkönig. Neue Schlaglichter auf Lebenswelt und Regierungswerk Friedrich Wilhelms I. (Veröffentlichungen aus den Archiven Preußischer Kulturbesitz. Forschungen, 18), Berlin 2020, Duncker & Humblot, 398 S. / Abb., € 89,90. (Barbara Stollberg-Rilinger, Berlin/Münster) Füssel, Marian, Der Preis des Ruhms. Eine Weltgeschichte des Siebenjährigen Krieges. 1756 – 1763, München 2019, Beck, 656 S. / Abb., € 32,00. (Florian Schönfuß, Oxford) Flügel, Wolfgang, Pastoren aus Halle und ihre Gemeinden in Pennsylvania 1742 – 1820. Deutsche Lutheraner zwischen Persistenz und Assimilation (Hallische Beiträge zur Geschichte des Mittelalters und der Frühen Neuzeit, 14), Berlin / Boston 2019, de Gruyter, 480 S. / Abb., € 99,95. (Marianne Taatz-Jacobi, Halle a. d. S.) Braun, Christine, Die Entstehung des Mythos vom Soldatenhandel 1776 – 1813. Europäische Öffentlichkeit und der „hessische Soldatenverkauf“ nach Amerika am Ende des 18. Jahrhunderts (Quellen und Forschungen zur hessischen Geschichte, 178), Darmstadt / Marburg 2018, Selbstverlag der Historischen Kommission Darmstadt und der Historischen Kommission für Hessen, 296 S., € 28,00. (Stefan Kroll, Rostock) Die Tagebücher des Ludwig Freiherrn Vincke 1789 – 1844, (Heinz Duchhardt, Mainz) Bd. 7: 1813 – 1818, bearb. v. Ludger Graf von Westphalen (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 7; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 58; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 76), Münster 2019, Aschendorff, 777 S. / Abb., € 86,00. (Heinz Duchhardt, Mainz) Bd. 8: 1819 – 1824, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 8; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 22; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 48), Münster 2015, Aschendorff, 632 S. / Abb., € 79,00. (Heinz Duchhardt, Mainz) Bd. 9: 1825 – 1829, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 9; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 23; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 49), Münster 2015, Aschendorff, 508 S. / Abb., € 72,00. (Heinz Duchhardt, Mainz) Bd. 11: 1840 – 1844, bearb. v. Hans-Joachim Behr / Christine Schedensack (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 11; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 55; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 74), Münster 2019, Aschendorff, 516 S. / Abb., € 74,00. (Heinz Duchhardt, Mainz)

Introduction This paper offers a survey of familiar popular music performers and songwriters who reference coffee in their work. It examines three areas of discourse: the psychoactive effects of caffeine, coffee and courtship rituals, and the politics of coffee consumption. I claim that coffee carries a cultural and musicological significance comparable to that of the chemical stimulants and consumer goods more readily associated with popular music. Songs about coffee may not be as potent as those featuring drugs and alcohol (Primack; Schapiro), or as common as those referencing commodities like clothes and cars (Englis; McCracken), but they do feature across a wide range of genres, some of which enjoy archetypal associations with this beverage. m.o.m.m.y. Needs c.o.f.f.e.e.: The Psychoactive Effect of Coffee The act of performing and listening to popular music involves psychological elements comparable to the overwhelming sensory experience of drug taking: altered perceptions, repetitive grooves, improvisation, self-expression, and psychological empathy—such as that between musician and audience (Curry). Most popular music genres are, as a result, culturally and sociologically identified with the consumption of at least one mind-altering substance (Lyttle; Primack; Schapiro). While the analysis of lyrics referring to this theme has hitherto focused on illegal drugs and alcoholic beverages (Cooper), coffee and its psychoactive ingredient caffeine have been almost entirely overlooked (Summer). The most recent study of drugs in popular music, for example, defined substance use as “tobacco, alcohol, marijuana, cocaine and other stimulants, heroin and other opiates, hallucinogens, inhalants, prescription drugs, over-the-counter drugs, and nonspecific substances” (Primack 172), thereby ignoring a chemical stimulant consumed by 90 per cent of adult Americans every day (Lovett). The wide availability of coffee and the comparatively mild effect of caffeine means that its consumption rarely causes harm. One researcher has described it as a ubiquitous and unobtrusive “generalised public activity […] ‘invisible’ to analysts seeking distinctive social events” (Cooper 92). Coffee may provide only a relatively mild “buzz”—but it is now accepted that caffeine is an addictive substance (Juliano) and, due to its universal legality, coffee is also the world’s most extensively traded and enthusiastically consumed psychoactive consumer product (Juliano 1). The musical genre of jazz has a longstanding relationship with marijuana and narcotics (Curry; Singer; Tolson; Winick). Unsurprisingly, given its Round Midnight connotations, jazz standards also celebrate the restorative impact of coffee. Exemplary compositions include Burke/Webster’s insomniac torch song Black Coffee, which provided hits for Sarah Vaughan (1949), Ella Fitzgerald (1953), and Peggy Lee (1960); and Frank Sinatra’s recordings of Hilliard/Dick’s The Coffee Song (1946, 1960), which satirised the coffee surplus in Brazil at a time when this nation enjoyed a near monopoly on production. Sinatra joked that this ubiquitous drink was that country’s only means of liquid refreshment, in a refrain that has since become a headline writer’s phrasal template: “There’s an Awful Lot of Coffee in Vietnam,” “An Awful Lot of Coffee in the Bin,” and “There’s an Awful Lot of Taxes in Brazil.” Ethnographer Aaron Fox has shown how country music gives expression to the lived social experience of blue-collar and agrarian workers (Real 29). Coffee’s role in energising working class America (Cooper) is featured in such recordings as Dolly Parton’s Nine To Five (1980), which describes her morning routine using a memorable “kitchen/cup of ambition” rhyme, and Don't Forget the Coffee Billy Joe (1973) by Tom T. Hall which laments the hardship of unemployment, hunger, cold, and lack of healthcare. Country music’s “tired truck driver” is the most enduring blue-collar trope celebrating coffee’s analeptic powers. Versions include Truck Drivin' Man by Buck Owens (1964), host of the country TV show Hee Haw and pioneer of the Bakersfield sound, and Driving My Life Away from pop-country crossover star Eddie Rabbitt (1980). Both feature characteristically gendered stereotypes of male truck drivers pushing on through the night with the help of a truck stop waitress who has fuelled them with caffeine. Johnny Cash’s A Cup of Coffee (1966), recorded at the nadir of his addiction to pills and alcohol, has an incoherent improvised lyric on this subject; while Jerry Reed even prescribed amphetamines to keep drivers awake in Caffein [sic], Nicotine, Benzedrine (And Wish Me Luck) (1980). Doye O’Dell’s Diesel Smoke, Dangerous Curves (1952) is the archetypal “truck drivin’ country” song and the most exciting track of its type. It subsequently became a hit for the doyen of the subgenre, Red Simpson (1966). An exhausted driver, having spent the night with a woman whose name he cannot now recall, is fighting fatigue and wrestling his hot-rod low-loader around hairpin mountain curves in an attempt to rendezvous with a pretty truck stop waitress. The song’s palpable energy comes from its frenetic guitar picking and the danger implicit in trailing a heavy load downhill while falling asleep at the wheel. Tommy Faile’s Phantom 309, a hit for Red Sovine (1967) that was later covered by Tom Waits (Big Joe and the Phantom 309, 1975), elevates the “tired truck driver” narrative to gothic literary form. Reflecting country music’s moral code of citizenship and its culture of performative storytelling (Fox, Real 23), it tells of a drenched and exhausted young hitchhiker picked up by Big Joe—the driver of a handsome eighteen-wheeler. On arriving at a truck stop, Joe drops the traveller off, giving him money for a restorative coffee. The diner falls silent as the hitchhiker orders up his “cup of mud”. Big Joe, it transpires, is a phantom trucker. After running off the road to avoid a school bus, his distinctive ghost rig now only reappears to rescue stranded travellers. Punk rock, a genre closely associated with recreational amphetamines (McNeil 76, 87), also features a number of caffeine-as-stimulant songs. Californian punk band, Descendents, identified caffeine as their drug of choice in two 1996 releases, Coffee Mug and Kids on Coffee. These songs describe chugging the drink with much the same relish and energy that others might pull at the neck of a beer bottle, and vividly compare the effects of the drug to the intense rush of speed. The host of “New Music News” (a segment of MTV’s 120 Minutes) references this correlation in 1986 while introducing the band’s video—in which they literally bounce off the walls: “You know, while everybody is cracking down on crack, what about that most respectable of toxic substances or stimulants, the good old cup of coffee? That is the preferred high, actually, of California’s own Descendents—it is also the subject of their brand new video” (“New Music News”). Descendents’s Sessions EP (1997) featured an overflowing cup of coffee on the sleeve, while punk’s caffeine-as-amphetamine trope is also promulgated by Hellbender (Caffeinated 1996), Lagwagon (Mr. Coffee 1997), and Regatta 69 (Addicted to Coffee 2005). Coffee in the Morning and Kisses in the Night: Coffee and Courtship Coffee as romantic metaphor in song corroborates the findings of early researchers who examined courtship rituals in popular music. Donald Horton’s 1957 study found that hit songs codified the socially constructed self-image and limited life expectations of young people during the 1950s by depicting conservative, idealised, and traditional relationship scenarios. He summarised these as initial courtship, honeymoon period, uncertainty, and parting (570-4). Eleven years after this landmark analysis, James Carey replicated Horton’s method. His results revealed that pop lyrics had become more realistic and less bound by convention during the 1960s. They incorporated a wider variety of discourse including the temporariness of romantic commitment, the importance of individual autonomy in relationships, more liberal attitudes, and increasingly unconventional courtship behaviours (725). Socially conservative coffee songs include Coffee in the Morning and Kisses in the Night by The Boswell Sisters (1933) in which the protagonist swears fidelity to her partner on condition that this desire is expressed strictly in the appropriate social context of marriage. It encapsulates the restrictions Horton identified on courtship discourse in popular song prior to the arrival of rock and roll. The Henderson/DeSylva/Brown composition You're the Cream in My Coffee, recorded by Annette Hanshaw (1928) and by Nat King Cole (1946), also celebrates the social ideal of monogamous devotion. The persistence of such idealised traditional themes continued into the 1960s. American pop singer Don Cherry had a hit with Then You Can Tell Me Goodbye (1962) that used coffee as a metaphor for undying and everlasting love. Otis Redding’s version of Butler/Thomas/Walker’s Cigarettes and Coffee (1966)—arguably soul music’s exemplary romantic coffee song—carries a similar message as a couple proclaim their devotion in a late night conversation over coffee. Like much of the Stax catalogue, Cigarettes and Coffee, has a distinctly “down home” feel and timbre. The lovers are simply content with each other; they don’t need “cream” or “sugar.” Horton found 1950s blues and R&B lyrics much more sexually explicit than pop songs (567). Dawson (1994) subsequently characterised black popular music as a distinct public sphere, and Squires (2002) argued that it displayed elements of what she defined as “enclave” and “counterpublic” traits. Lawson (2010) has argued that marginalised and/or subversive blues artists offered a form of countercultural resistance against prevailing social norms. Indeed, several blues and R&B coffee songs disregard established courtship ideals and associate the product with non-normative and even transgressive relationship circumstances—including infidelity, divorce, and domestic violence. Lightnin’ Hopkins’s Coffee Blues (1950) references child neglect and spousal abuse, while the narrative of Muddy Waters’s scorching Iodine in my Coffee (1952) tells of an attempted poisoning by his Waters’s partner. In 40 Cups of Coffee (1953) Ella Mae Morse is waiting for her husband to return home, fuelling her anger and anxiety with caffeine. This song does eventually comply with traditional courtship ideals: when her lover eventually returns home at five in the morning, he is greeted with a relieved kiss. In Keep That Coffee Hot (1955), Scatman Crothers supplies a counterpoint to Morse’s late-night-abandonment narrative, asking his partner to keep his favourite drink warm during his adulterous absence. Brook Benton’s Another Cup of Coffee (1964) expresses acute feelings of regret and loneliness after a failed relationship. More obliquely, in Coffee Blues (1966) Mississippi John Hurt sings affectionately about his favourite brand, a “lovin’ spoonful” of Maxwell House. In this, he bequeathed the moniker of folk-rock band The Lovin’ Spoonful, whose hits included Do You Believe in Magic (1965) and Summer in the City (1966). However, an alternative reading of Hurt’s lyric suggests that this particular phrase is a metaphorical device proclaiming the author’s sexual potency. Hurt’s “lovin’ spoonful” may actually be a portion of his seminal emission. In the 1950s, Horton identified country as particularly “doleful” (570), and coffee provides a common metaphor for failed romance in a genre dominated by “metanarratives of loss and desire” (Fox, Jukebox 54). Claude Gray’s I'll Have Another Cup of Coffee (Then I’ll Go) (1961) tells of a protagonist delivering child support payments according to his divorce lawyer’s instructions. The couple share late night coffee as their children sleep through the conversation. This song was subsequently recorded by seventeen-year-old Bob Marley (One Cup of Coffee, 1962) under the pseudonym Bobby Martell, a decade prior to his breakthrough as an international reggae star. Marley’s youngest son Damian has also performed the track while, interestingly in the context of this discussion, his older sibling Rohan co-founded Marley Coffee, an organic farm in the Jamaican Blue Mountains. Following Carey’s demonstration of mainstream pop’s increasingly realistic depiction of courtship behaviours during the 1960s, songwriters continued to draw on coffee as a metaphor for failed romance. In Carly Simon’s You’re So Vain (1972), she dreams of clouds in her coffee while contemplating an ostentatious ex-lover. Squeeze’s Black Coffee In Bed (1982) uses a coffee stain metaphor to describe the end of what appears to be yet another dead-end relationship for the protagonist. Sarah Harmer’s Coffee Stain (1998) expands on this device by reworking the familiar “lipstick on your collar” trope, while Sexsmith & Kerr’s duet Raindrops in my Coffee (2005) superimposes teardrops in coffee and raindrops on the pavement with compelling effect. Kate Bush’s Coffee Homeground (1978) provides the most extreme narrative of relationship breakdown: the true story of Cora Henrietta Crippin’s poisoning. Researchers who replicated Horton’s and Carey’s methodology in the late 1970s (Bridges; Denisoff) were surprised to find their results dominated by traditional courtship ideals. The new liberal values unearthed by Carey in the late 1960s simply failed to materialise in subsequent decades. In this context, it is interesting to observe how romantic coffee songs in contemporary soul and jazz continue to disavow the post-1960s trend towards realistic social narratives, adopting instead a conspicuously consumerist outlook accompanied by smooth musical timbres. This phenomenon possibly betrays the influence of contemporary coffee advertising. From the 1980s, television commercials have sought to establish coffee as a desirable high end product, enjoyed by bohemian lovers in a conspicuously up-market environment (Werder). All Saints’s Black Coffee (2000) and Lebrado’s Coffee (2006) identify strongly with the culture industry’s image of coffee as a luxurious beverage whose consumption signifies prominent social status. All Saints’s promotional video is set in a opulent location (although its visuals emphasise the lyric’s romantic disharmony), while Natalie Cole’s Coffee Time (2008) might have been itself written as a commercial. Busting Up a Starbucks: The Politics of Coffee Politics and coffee meet most palpably at the coffee shop. This conjunction has a well-documented history beginning with the establishment of coffee houses in Europe and the birth of the public sphere (Habermas; Love; Pincus). The first popular songs to reference coffee shops include Jaybird Coleman’s Coffee Grinder Blues (1930), which boasts of skills that precede the contemporary notion of a barista by four decades; and Let's Have Another Cup of Coffee (1932) from Irving Berlin’s depression-era musical Face The Music, where the protagonists decide to stay in a restaurant drinking coffee and eating pie until the economy improves. Coffee in a Cardboard Cup (1971) from the Broadway musical 70 Girls 70 is an unambiguous condemnation of consumerism, however, it was written, recorded and produced a generation before Starbucks’ aggressive expansion and rapid dominance of the coffee house market during the 1990s. The growth of this company caused significant criticism and protest against what seemed to be a ruthless homogenising force that sought to overwhelm local competition (Holt; Thomson). In response, Starbucks has sought to be defined as a more responsive and interactive brand that encourages “glocalisation” (de Larios; Thompson). Koller, however, has characterised glocalisation as the manipulative fabrication of an “imagined community”—whose heterogeneity is in fact maintained by the aesthetics and purchasing choices of consumers who make distinctive and conscious anti-brand statements (114). Neat Capitalism is a more useful concept here, one that intercedes between corporate ideology and postmodern cultural logic, where such notions as community relations and customer satisfaction are deliberately and perhaps somewhat cynically conflated with the goal of profit maximisation (Rojek). As the world’s largest chain of coffee houses with over 19,400 stores in March 2012 (Loxcel), Starbucks is an exemplar of this phenomenon. Their apparent commitment to environmental stewardship, community relations, and ethical sourcing is outlined in the company’s annual “Global Responsibility Report” (Vimac). It is also demonstrated in their engagement with charitable and environmental non-governmental organisations such as Fairtrade and Co-operative for Assistance and Relief Everywhere (CARE). By emphasising this, Starbucks are able to interpellate (that is, “call forth”, “summon”, or “hail” in Althusserian terms) those consumers who value environmental protection, social justice and ethical business practices (Rojek 117). Bob Dylan and Sheryl Crow provide interesting case studies of the persuasive cultural influence evoked by Neat Capitalism. Dylan’s 1962 song Talkin’ New York satirised his formative experiences as an impoverished performer in Greenwich Village’s coffee houses. In 1995, however, his decision to distribute the Bob Dylan: Live At The Gaslight 1962 CD exclusively via Starbucks generated significant media controversy. Prominent commentators expressed their disapproval (Wilson Harris) and HMV Canada withdrew Dylan’s product from their shelves (Lynskey). Despite this, the success of this and other projects resulted in the launch of Starbucks’s in-house record company, Hear Music, which released entirely new recordings from major artists such as Ray Charles, Paul McCartney, Joni Mitchell, Carly Simon and Elvis Costello—although the company has recently announced a restructuring of their involvement in this venture (O’Neil). Sheryl Crow disparaged her former life as a waitress in Coffee Shop (1995), a song recorded for her second album. “Yes, I was a waitress. I was a waitress not so long ago; then I won a Grammy” she affirmed in a YouTube clip of a live performance from the same year. More recently, however, Crow has become an avowed self-proclaimed “Starbucks groupie” (Tickle), releasing an Artist’s Choice (2003) compilation album exclusively via Hear Music and performing at the company’s 2010 Annual Shareholders’s Meeting. Songs voicing more unequivocal dissatisfaction with Starbucks’s particular variant of Neat Capitalism include Busting Up a Starbucks (Mike Doughty, 2005), and Starbucks Takes All My Money (KJ-52, 2008). The most successful of these is undoubtedly Ron Sexsmith’s Jazz at the Bookstore (2006). Sexsmith bemoans the irony of intense original blues artists such as Leadbelly being drowned out by the cacophony of coffee grinding machines while customers queue up to purchase expensive coffees whose names they can’t pronounce. In this, he juxtaposes the progressive patina of corporate culture against the circumstances of African-American labour conditions in the deep South, the shocking incongruity of which eventually cause the old bluesman to turn in his grave. Fredric Jameson may have good reason to lament the depthless a-historical pastiche of postmodern popular culture, but this is no “nostalgia film”: Sexsmith articulates an artfully framed set of subtle, sensitive, and carefully contextualised observations. Songs about coffee also intersect with politics via lyrics that play on the mid-brown colour of the beverage, by employing it as a metaphor for the sociological meta-narratives of acculturation and assimilation. First popularised in Israel Zangwill’s 1905 stage play, The Melting Pot, this term is more commonly associated with Americanisation rather than miscegenation in the United States—a nuanced distinction that British band Blue Mink failed to grasp with their memorable invocation of “coffee-coloured people” in Melting Pot (1969). Re-titled in the US as People Are Together (Mickey Murray, 1970) the song was considered too extreme for mainstream radio airplay (Thompson). Ike and Tina Turner’s Black Coffee (1972) provided a more accomplished articulation of coffee as a signifier of racial identity; first by associating it with the history of slavery and the post-Civil Rights discourse of African-American autonomy, then by celebrating its role as an energising force for African-American workers seeking economic self-determination. Anyone familiar with the re-casting of black popular music in an industry dominated by Caucasian interests and aesthetics (Cashmore; Garofalo) will be unsurprised to find British super-group Humble Pie’s (1973) version of this song more recognisable. Conclusion Coffee-flavoured popular songs celebrate the stimulant effects of caffeine, provide metaphors for courtship rituals, and offer critiques of Neat Capitalism. Harold Love and Guthrie Ramsey have each argued (from different perspectives) that the cultural micro-narratives of small social groups allow us to identify important “ethnographic truths” (Ramsey 22). Aesthetically satisfying and intellectually stimulating coffee songs are found where these micro-narratives intersect with the ethnographic truths of coffee culture. 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Cette etude se divise en quatre parties. J'ai commence par faire une approche biographique et j'ai essaye de traiter de la presence feminine dans la vie de thomas hardy ainsi que du role et des consequences de cette presence a la fois sur sa vie et sur son oeuvre. La deuxieme partie a pour but de nous introduire dans le milieu social des romans, c'est-a-dire de delimiter leur contexte social. Je commence par etudier la cellule familiale, les relations qui existent entre les jeunes et toutes les varietes de relations amoureuses que les personnages entretiennent avant le mariage ainsi que les valeurs sociales qui influencent leurs comportements et meme les determinent. La troisieme partie traite principalement de l'institution du mariage, de la vie conjugale qui en decoule et des relations sexuelles extra-maritales. La quatrieme partie est un essai sur le jeu de l'amour dans un contexte historique. J'ai essaye d'en donner une definition et de montrer l'evolution de la notion de l'amour. J'ai essaye en outre de mettre en evidence et de definir les differentes etapes et experiences de l'amour en accord avec les attitudes manifestees par les personnages des romans de thomas hardy. Cette partie etudie a la fois le pessimisme de hardy et son espoir que les relations amoureuses puissent s'ameliorer
This study of love in the novels of thomas hardy is devided mainly in four parts. The first part deals with the feminine presence in hardy's life and its influence on his novels. Since love is mainly presented in the wessex novels in a social context, i briefly managed to deal with the wessex society as far as its influence on the love relations is concerned. As well, i tried to deal with the different love relations before marriage and, of course, hardy's attitudes towards them. The failure of the marriage constitution to organise the immortal puzzle of the sexual relationships between the sexes is dealt with at length in the third part. The different kinds of the game of love, such as presented in hardy's novels, and how in the very nature of these games reside the germs of their failure and tragic ends, constitute the body of the fourth and the last part of this study

This is a study of the meaning of freedom in Thomas Hardy's fiction. The first section of the thesis is concerned with the influences in Hardy's thought and view of man and man's position in the universe. Attention will be given mainly to three sources of influence on Hardy's thought. Darwinian theories of evolution and the secular movement of the nineteenth century and the change they brought about in man's view of himself and his state in the world can be seen clearly in Hardy's personal writings as well as his fiction. His childhood contact with Dorset folk beliefs and superstitions can also be perceived to have a great influence not only on his art but on his thought and outlook as well. In the second section an investigation in detail of the meaning of freedom in four of Hardy's novels will be carried out. In the novels, man will be seen as essentially free and not an automaton or a plaything of necessity or nature or fate, for example. However, we shall see that man's freedom of action as well as of choice is severely limited but not annihilated by a number of factors working from within and from without man's character. In this, nature both as phenomena and as system plays a great part. Society with its standards, norms, laws and implied understandings is another contributing factor in constraining man's freedom. Man also has his freedom limited by chance happenings and coincidences that he cannot control. "Character is fate", quotes Hardy from Novalis, and everywhere in the novels we see characters' destinies linked tightly with their personal traits, unconscious urges and peculiarities of character either passed to them by heredity or formed by early life conditioning or both. Nevertheless, man is responsible in Hardy's view because he has that essential sense of freedom; and hence that tragic flavour that tinges Hardy's fiction which would have been impossible with machine-like people as characters.

La these majeure de cette etude est l'existence d'une ecriture-flux provoquee par l'invasion de l'inconscient dans ce que hardy nomme + the flow of inventiveness ;. Cette ecriture souterraine, a lire dans le filigrane du discours logique, est definie comme l'inscription du sujet dans le texte, qui doit etre envisage comme matiere linguistique et aussi dans une perspective anthropologique : hardy valorise son + living style ; parce qu'il considere le texte comme etant necessairement produit par un corps-sujet. Cela nous place d'emblee dans une optique materialiste, et nous posons l'hypothese selon laquelle le romancier fait davantage passer la sensation que le sens dans son ecrite intuitivement plus qu'on ne la comprend intellectuellement. Grace a + the spiritual eye ;, l'artiste visionnaire et intuitif accede a l'infra-reel (deeper reality) par entrevision (mental tactility), tandis que l'oeil empirique percoit seulement la surface phenomenale (scenic reality). Les influences theoriques sur la pensee hardyenne evoquent le +flux; : du flux desirant (spinoza) au flux vital (evolutionnisme spencerien), et du flux d'idees et de perceptions (empirisme humien) au flux d'inconscient (vouloir schopenhauerien), tout participe de ce que hardy appelle "a general flux of things". La fluidite narrative necessite une micro-lecture symptomatologique, afin de percevoir les traits distinctifs de cette ecriture dans laquelle le non-dit prevaut sur le dit. C'est dans la richesse figurale qu'on decouse la multiplicite relationnelle entre l'absence de style et l'absence a soi du heros. La douleur existentielle rouvre episodiquement sa felure originaire et declenche un processus dissociatif au cours duquel il quitte le reel et se dissemine dans le dehors. Afin d'eviter la totale destruction de son image du corps, il fusionne avec un percept exterieur qui lui permet de regagner sa consistance en le sensorialisant. Si la felure pousse l'individu a se dissoudre dans le dehors, l'inspiration creatrice doit egalement pousser l'ecrivain a dissoudre son etre dans son dire, puisque finalement, comme l'ecrit deleuze, " ecrire n'a pas d'autre fonction : etre un flux qui se conjugue avec d'autres flux
The main thesis of this study is the existence under the logical discourse of a fluctuating writing, produced by the primacy of the unconscious in what thomas hardy calls +the flow of inventiveness ;. This subterranean writing can be defined as the presence of the author within his text, which incites the reader to consider it not only from the linguistic point of view, but also in an anthropological perspective (as hardy suggests when he valorizes his + living style ;). The writer having a body as well as a mind, hardy's style is analysed in this study from a materialistic viewpoint: the novelist appears to give greater importance to sensation than to meaning in his work, which is rather intuitively felt than intellectualized. For in hardy's opinion, the visionary artist can reach +the deeper reality; thanks to his + spiritual eye ; and to his + mental tactility ;, while +the empirical eye ; can only reach + the scenic reality ;. All the theoretical influences on hardy's thought evoke the +flux;, as the novelist himself seems to confirm when he speaks of+ the general flux of things ; : we specifically refer to the flux of desire (spinoza), the vital flux (herbert spencer's evolutionism), the flux of ideas and perceptions (hume's empiricism), and the flux of the unconscious (hardy's immanent will closely resembles schopenhauer's wille). Such a narrative fluidity requires a close reading, in which the unsaid prevails over the said. The multi-connection between the + absence of styte ; and the + absent-mindedness ; of the hardyan hero is to be traced in the figural richness of the text. His existential pain occasionally reopens his original crack, and triggers off the process of psychic dissociation. Then the hero leaves the real world, and is completely dispersed into his environment. In order to prevent the total destruction of his body image, he amalgamates himself with a percept which + sensorializes ; him, and thereby enables him to regain his consistency. If the hero's psychic crack prompts him to dissolve himself into the outside, the writer's creative power must also prompt him to dissolve his being into his style, since we admit with gilles deleuze that + writing has no other function than to be a flux which combines with other flux

Dans les romans de hardy, la collusion de l'amour et de la mort se traduit par une esthetique de l'eros cruel revelatrice d'un dualisme psychique et d'une dissociation victorienne du corps et de l'esprit et par une esthetique de l'agape genereuse qui, pour paraitre moins mortifere qu'eros, n'en est pas moins une esthetique du sacrifice de soi dont hardy raille le caractere souvent fatal et vain en parodiant les mythes de la chute et de la crucifixion. La complementarite de ces deux esthetiques s'inscrit dans un trajet initiatique douloureux qui, plus qu'une simple apologie du retour a l'ordre compromis par les exces d'eros et plus qu'une simple soumission a l'ethique et aux conventions litteraires victoriennes du "happy ending", est une tentative sincere de reconciliation de l'eros paien et de l'agape chretienne, une adhesion au bonheur conjugal, une victoire -meme temporaire- de l'amour sur la mort. En quete du sens a donner a l'amour et a la mort, hardy adopte une strategie du defi, de l'ecart, irreve- rencieuse mais liberation, en parodiant le mythe de l'androgyne et le mythe courtois. Demythifiant ainsi le desir de fusion androgyne, la quete erotique de la transcendance et la divinisation de l'aime -qui aboutissent inevitablement a l'echec et masquent un secret desir de mort, hardy met en doute la dimension mystique et metaphysique de l'amour
In hardy's novels the collusion of love and death is revealed by the cruelty of pagan love (eros), which hides the dualism of human psyche and the victorian split of body and spirit, and by christian love itself (agape) - though generous and apparently less deadly than eros- that implies self-sacrifice whose fatal character hardy denounces in his parody of the myths of the fall and crucifixion. The complmentarity of eros and agape is expressed in a painful initiation which goes beyond a mere praise of the return to an order compromised by the excesses of eros and beyond a mere submission to victorian ethics and the victorian literary conventions of "happy ending". It is a sincere attempt at reconciliation of pagan love and christian love, the expression of hardy's faith in a happy marriage and also a victory -even temporary- of love over death. Looking for a meaning to give to love and death, hardy adopts a stategy of challenge and freedom as he chooses to swerve from the myths of the androgyne and arthurian romance. His demythification of the desire for androgynous fusion, of the quest for erotic transcendence and of the divinisation of the loved one -which result in failure and hide a secret desire for death- is a questioning of any mythical or metaphysical dimension of love whatsoever

L'oeuvre de fiction de Thomas Hardy a longtemps été écartée du "́canon" de la littérature anglaise. Elle a posé et pose encore, il est vrai, à la critique bien des problèmes idéologiques et esthétiques. La surface humano-libérale et réaliste des textes du romancier s'ávère en effet troublée par une vision sombre et absurdiste de l'existence, et par des contradictions formelles. Cette étude n'a pas pour objet de chercher à atténuer le pessimisme de l'oeuvre ou d'effacer ses incohérences, mais au contraire de les mettre en lumière, de souligner précisément la centralité du thème de l'aliénation dans "les romans de caractère et d'environnement", en mettant en perspective ses différentes manifestations et en attirant l'attention finalement sur les parallèles entre niveaux intra et extra-diégétiques. L'auteur ébranle le mythe d'un sujet souverain et unitaire : les personnages de ses romans et nouvelles sont exilés, décentrés, menacés de fragmentation et de dissolution par des forces extérieures et intérieures. La représentation aliène son propre discours en affichant ses divisions et ses apories. Hardy annonce une forme de modernité, c'est-à-dire la crise de la mimésis. De nouveaux modes de réception de l'oeuvre littéraire sont ainsi engagés : le sujet de la lecture cesse d'être un consommateur passif du texte et doit se transformer en producteur actif
Thomas Hardy's fictional work has long been excluded from the " canon " of English literature. It has indeed confronted and still confronts critics with numerous ideological and aesthetic problems. The liberal,humanist and realist surface of the novelist's texts turns out to be disrupted by a gloomy and absurdist vision of existence and by formal discrepancies. The aim of this study is not to try to tone down the pessimism of the work or to explain away its inconsistencies but, on the contrary, to highlight them, to underline the central role played by the theme of alienation in the " Novels of character and environment ", precisely, by putting into perspective its various expressions and eventually by drawing attention to the parallels between the intra- and extra-diegetic levels. The author undermines the myth of a sovereign and unitary subject : characters in his novels and short stories are exiled, decentred, threatened with fragmentation and dissolution through external and internal forces. Representation alienates its own discourse by exhibiting its divisions and aporias. Hardy heralds a form of modernity, namely the crisis of mimesis. New modes of reception for literary works are thus involved : the reading subject is no longer a passive consumer of the text but must turn into an active producer

In 1941 Mr. F. W. Thomas, on the staff of the News Chronicle and the Star, was advised to evacuate from Seaford and went to live in Lewes where he and his wife stayed with Mr. A. P. Pollard, Assistant Surveyor of the Sussex County Council. One day as they were touring round Chailey they found themselves near the famous Piltdown site. They had some discussion of the gravels and the circumstances of the finds. When his visitor remarked on the great evolutionary importance of the Piltdown man he was extremely surprised at his guide’s reply, which was that there was really nothing in the great discovery, and that he was entirely sceptical of it all. Mr. Pollard did not add anything more at that time. From Mr. Salzman (now President of the Sussex Archaeological Society) I learnt in August 1953 that Mr. Pollard was well acquainted with the gravels and gravel workings in the Lewes region, and that he might be able to help me with my inquiries on the history of Piltdown. When I explained I was interested in the discovery, Mr. Pollard immediately asked me whether I had any reason to distrust the discovery, and on my admitting as much, he said, ‘I am not surprised. I believe it to be a fraud. At least, that is what my old friend Harry Morris used to say.’ What Mr. Pollard had to tell me he had learnt from Harry Morris, a bank clerk and keen amateur archaeologist, whose acquaintance he had first made on taking up his post at Lewes in 1928. Morris and he became close friends, and he was Morris’s executor and saw to the donations of the latter’s collection of eoliths and other flints to the two Lewes museums. Morris in 1912 or 1913, right at the beginning, had come to the conclusion that the flints at Piltdown were not genuine. When he first saw the flints, he at once rejected them because ‘Harry Morris knew every flint bed and gravel bed in the district’.

If comets and asteroids have a habit of wandering dangerously close to the earth, why wasn’t the danger recognized a long time ago? It was. In fact, before the beginning of the twentieth century the threat of comets was taken for granted (asteroids had not yet entered the picture). Most astronomers in the nineteenth century accepted that the danger of collision was so obvious that it hardly warranted argument. How they elaborated on the danger varied from the understated, as in the case of Sir John Herschel who in 1835 said that the experience of passing through a comet’s tail might not be “unattended by danger,” to the dramatic, as we shall see. In 1840, Thomas Dick, a well-known popularizer of astronomy, wrote a wonderful book entitled The Sidereal Heavens. In it he reviewed all that was known about the heavens, and did so from a theologian’s perspective. This meant that he repeatedly reminded his readers that the splendor of the night skies was largely the responsibility of the “Divine.” But then, if the existence of planets, comets, nebulae, stars, the sun and moon could be attributed to God, this raised a difficult issue for Dick. If comets were also part of God’s plan, why did the threat of impact exist? Surely God would never allow his creation to be destroyed. Dick did not shy from his predicament and began to search for an answer by conceding that little was known about the nature and origin of comets. At the time it was thought that the head of a comet probably consisted of “something analogous to globular masses of vapor, slightly condensed towards the center, and shining either by inherent light or by the reflected rays of the sun.” The reason he could not be sure as to why the head glowed was because the means to study the properties of light had not yet been invented. That required the development of the spectroscope decades later, a device that breaks light into its various colors, which, when examined closely, can reveal the chemical signature of the object from which the light arrives.