Showing 701 - 710 of 884 annotations tagged with the keyword "Society"
This is the first "selected poems" by Claes Andersson to appear in English. Drawn from his 18 collections published in Finland, they are generally short (less than one page) poems without titles. As the Introduction notes, Andersson's early poetry features blunt language, while his later work strives for more musicality. Drawing on his psychiatric experience, Anderson uses "private life as a foundation for an investigation of all that shapes our identity."
Friendship is a frequent theme in these poems, as in "Philemon and Baukis": "If you become a fir / I'll be a birch/ Thus you protect and warm me / through the cold seasons / In return I'll dance for you / in the summer nights . . . " (p. 75) One of the most striking poems in the collection is "the new theology," which begins: "Disease is the conscience of the body / What would we be without our ailments . . . " (p. 112)
Adam and Seth Bede work as carpenters in the little village of Hayslope. Seth proposes to Dinah Morris, a gifted Methodist preacher, but she wants to devote herself to God's work. However, neither Dinah's faith nor her aunt Mrs. Poyser's sharp country truths can deflate the vain fancies of her pretty Hetty Sorrel (Mrs. Poyser's other niece). Although good Adam woos Hetty, she is distracted by the idle attentions of Captain Arthur Donnithorne, and when Adam finds out, he fights Arthur, who leaves town.
But when Hetty realizes she is pregnant, she runs away to see Arthur, only to find, arriving destitute after a difficult journey, that his regiment has been called away. Hetty restrains herself from suicide and gives birth in a lodging-house, then runs off with the infant and buries it in the brush, where it dies. After she is convicted for child-murder, Arthur finally hears the news, and Hetty's commuted sentence (transportation) saves her from the gallows. Two years later, Adam and Dinah realize they love each other, and they marry.
Referring to Francis Bacon's 17th-century definition of modern science as the conquest of nature "for the relief of man's estate," Kass looks with concern at the ironic possibility that future advances in medical science and technology may lead to the significant diminishing of humankind. Thus he asks, what price will we wind up paying for medical progress? Kass is concerned about the disconnect between modern medicine, with its powers to extend our controls over life and death and over many human potentials, and, on the other hand, traditional social and individual values.
He argues particularly for serious consideration of values in three areas: (1) distributive justice (which for Kass is, finally, the question as to who shall do the distributing), (2) the "use and abuse of power" (in which he focuses on the process by which power over nature becomes turned into power of some humans over others), and (3) "voluntary self-degradation and dehumanization" (two major concerns being the concept of the optimum baby and the development of technologies of pleasure).
The novel opens with a man known only as Pilgrim hanging himself in London in 1912. Despite being pronounced dead by two physicians, he somehow lives. Pilgrim has attempted suicide many times before but is seemingly unable to die. He claims to have endured life for thousands of years but has tired of living and only longs for death. He has crossed paths with many historical figures including Leonardo da Vinci, Saint Teresa, Oscar Wilde, and Auguste Rodin.
After his most recent suicide attempt, he is admitted to a psychiatric facility in Zurich as a patient of the famous Swiss psychiatrist, Carl Jung. Pilgrim eventually escapes from the institution and masterminds the successful theft of the Mona Lisa from the Louvre. Next, he sets the cathedral at Chartres on fire. The novel ends with Pilgrim driving a car into a river on the eve of World War I. His body is never found.
Madame Ranevsky returns to her estate after five years in Paris, where she had fled after the accidental death of her young son. In the interim her brother and adopted daughter have been running the estate, which has gone hopelessly into debt, largely because of Madame Ranevsky's improvident life style. As she and her adolescent daughter Anya arrive, friends and retainers have gathered to greet them. Among these are Trofimov, her dead son's tutor and an ineffectual idealist; and Lopahin, a brilliantly successful businessman whose father had once been a serf on the Ranevsky estate.
The family's beloved cherry orchard, along with the house and the rest of the estate, are about to go on the auction block. Lopahin proposes a solution: break up the cherry orchard into building plots and lease them to city folks to build summer villas. This would generate an annual income of 25,000 rubles and, thus, solve all of Madame Ranevsky's financial problems. She refuses to consider cutting down the orchard. Her brother, Gaev, gravitates ineffectually around the problem, suggesting various harebrained schemes to raise money, but in the end he believes there is no solution: "Someone gets sick, you know, and the doctor suggests one thing after another, that means there's no cure . . . " (p. 346)
The auction occurs, and, lo and behold, Lopahin himself has purchased the estate with the intention of developing the property for summer villas. In the last act, as Madame Ranevsky and her family prepare to vacate the house, workmen hover in the background, ready to begin chopping down the orchard. Madame Ranevsky departs for Paris, and Lopahin leaves to pursue his business in the city. A much alluded-to liaison between Lopahin and Varya, the adopted daughter, dies on the vine, apparently because the businessman has neither the time nor inclination for romance. As the house is closed up, Firs, the senile 87-year-old servant, is inadvertently left behind.
Zimmer's poem begins with policy guidelines for landlords whose elderly tenants may be calling the switchboard more than three times per month for health emergencies. According to the guidelines, such patterns suggest that the resident, no longer capable of independent living, can be moved to a health care center.
In response to the policy passage, an advisory poem is constructed by the narrator for his own father who, we can assume, values his independence. In essence the son advises silence about medical events such as a fall: "tell no one." If an ambulance should arrive, don't get in.
The strong warnings reflect contemporary health care systems in which the prevailing practices correspond to Dante's Inferno, particularly the tenth circle. At that level, everyone faces one direction and people are "piled like cordwood inside the cranium of Satan." Cries for help are unheard and unanswered.
Summary:This essay provides a rich and detailed critique of the medical view of women in 19th-century America. As the keywords suggest, the authors cover many topics. To mention a few: the coming of male dominance in medicine; the patronizing and disabling characterization of women as "weak, dependent, diseased," and naturally patients; S. (Silas) Weir Mitchell and his treatment of Charlotte Perkins Gilman; the social role of female invalidism in upper middle class culture; the "scientific" view of woman as evolutionarily devolved; and what the authors call "the expert-woman relationship."
This brief autobiography, written when Schweitzer was mid-50's, summarizes his life and thought up to 1931. He presents illustrative factoids and incidents from his childhood and student years, then briskly covers his development as a minister, philosopher, biblical scholar, musician, and musicologist, all before he reaches Chapter 9 (p. 102), which is entitled, "I Resolve to Become a Jungle Doctor." He greatly enjoyed his life as a scholar, yet was plagued by "the thought that I must not accept this happiness as a matter of course, but must give something in return for it." (p. 103)
He was particularly struck by the fact that so many people in the world were "denied that happiness by their material circumstances or their health." At around this time (1904), Schweitzer came across a publication of the Paris Missionary Society, which described the needs of their Congo mission. This article changed his life. In 1905, at the age of 30, he enrolled in medical school at the University of Strasburg. (Thus, Schweitzer became a forerunner of today's nontraditional applicants who leave other promising careers to enter medicine.)
Schweitzer and his wife began their work at Lambaréné in Gabon, West Africa, in 1913. As a result of the Great War in late 1917, they were sent back to France and detained as enemy aliens until mid-1918. They returned to Lambaréné and rebuilt the hospital in 1924. Between then and 1931 when Out of My Life and Thought was written, Schweitzer devoted most of his time (as he would for the rest of his life) to doctoring at his hospital in Gabon.
This memoir also includes brief intellectual asides describing many of Schweitzer's famous works, such as The Quest of the Historical Jesus (1906), J. S. Bach (1908), On the Edge of the Primeval Forest (1920), Philosophy of Civilization (1923), and The Mysticism of Paul the Apostle (1930).
Summary:Emma Woodhouse and her invalid father mourn the loss of Miss Taylor, Emma's companion and former governess, to marriage. Emma cheers herself up by taking the orphan Harriet Smith under her wing. Emma discourages Harriet's interest in the farmer Robert Martin, cultivating for her instead the attentions of the minister Mr. Elton (who is actually trying to woo Emma) or the eligible visiting bachelor Frank Churchill, while failing to see Harriet's feelings for Emma's brother-in-law Mr. Knightley. Emma herself flirts with the idea of loving Frank Churchill, until she discovers that he has been secretly married to the aloof Jane Fairfax. Mr. Knightley sets all straight by arranging Harriet's engagement to Robert Martin and marrying Emma himself.
Daniel Coulombe (Lothaire Bluteau) is engaged by a Montreal priest to improve on the parish's tired passion play. He is quietly excited by the possibility and invites a group of old friends to join him in revitalizing the ancient tale. They will stage the performance outside by torchlight on the crest of Mount Royal with the lights of the vast city flickering below. The script is modern, visceral, and engages the audience. The actors all manage to improve their life situations if not their finances: a man gives up dubbing scripts for porno movies; a woman leaves an abusive partner to become the Magdalene.
At first, the priest is pleased by their efforts, but he looses confidence and credibility when Coulombe finds he sleeps with one of the women actors. The play is a huge success, but nameless clerical authorities are disturbed by the vibrant sexuality and the avant garde performance; in the absence of support from the priest, "they" revoke the right to perform.
The defiant troupe performs anyway, hoping the police will be sympathetic. A naked Coulombe is arrested off the cross in the midst of his crucifixion scene. A scuffle ensues and he suffers an accidental head injury. Taken by ambulance to a busy hospital, he is neglected, but recovers enough to sign himself out, only to collapse in a subway station. Attended by the two dismayed and disoriented women, he is again taken to hospital where he dies.