Sartor Resartus, and On Heroes, Hero-Worship, and the Heroic in History
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Томас Карлейль. Sartor Resartus, and On Heroes, Hero-Worship, and the Heroic in History
INTRODUCTION
SARTOR RESARTUS
BOOK FIRST
CHAPTER I. PRELIMINARY
CHAPTER II. EDITORIAL DIFFICULTIES
CHAPTER III. REMINISCENCES
CHAPTER IV. CHARACTERISTICS
CHAPTER V. THE WORLD IN CLOTHES
CHAPTER VI. APRONS
CHAPTER VII. MISCELLANEOUS-HISTORICAL
CHAPTER VIII. THE WORLD OUT OF CLOTHES
CHAPTER IX. ADAMITISM
CHAPTER X. PURE REASON
CHAPTER XI. PROSPECTIVE
BOOK SECOND
CHAPTER I. GENESIS
CHAPTER II. IDYLLIC
CHAPTER III. PEDAGOGY
CHAPTER IV. GETTING UNDER WAY
CHAPTER V. ROMANCE
CHAPTER VI. SORROWS OF TEUFELSDRÖCKH
CHAPTER VII. THE EVERLASTING NO
CHAPTER VIII. CENTRE OF INDIFFERENCE
CHAPTER IX. THE EVERLASTING YEA
CHAPTER X. PAUSE
BOOK THIRD
CHAPTER I. INCIDENT IN MODERN HISTORY
CHAPTER II. CHURCH-CLOTHES
CHAPTER III. SYMBOLS
CHAPTER IV. HELOTAGE
CHAPTER V. THE PHŒNIX
CHAPTER VI. OLD CLOTHES
CHAPTER VII. ORGANIC FILAMENTS
CHAPTER VIII. NATURAL SUPERNATURALISM
CHAPTER IX. CIRCUMSPECTIVE
CHAPTER X. THE DANDIACAL BODY
CHAPTER XI. TAILORS
CHAPTER XII. FAREWELL
APPENDIX
SUMMARY
ON HEROES, HERO-WORSHIP, AND THE HEROIC IN HISTORY
LECTURE I. THE HERO AS DIVINITY. ODIN. PAGANISM: SCANDINAVIAN MYTHOLOGY
LECTURE II. THE HERO AS PROPHET. MAHOMET: ISLAM
LECTURE III. THE HERO AS POET. DANTE; SHAKSPEARE
LECTURE IV. THE HERO AS PRIEST. LUTHER; REFORMATION: KNOX; PURITANISM
LECTURE V. THE HERO AS A MAN OF LETTERS. JOHNSON, ROUSSEAU, BURNS
LECTURE VI. THE HERO AS KING. CROMWELL, NAPOLEON: MODERN REVOLUTIONISM
Отрывок из книги
Considering our present advanced state of culture, and how the Torch of Science has now been brandished and borne about, with more or less effect, for five-thousand years and upwards; how, in these times especially, not only the Torch still burns, and perhaps more fiercely than ever, but innumerable Rush-lights, and Sulphur-matches, kindled thereat, are also glancing in every direction, so that not the smallest cranny or doghole in Nature or Art can remain unilluminated,—it might strike the reflective mind with some surprise that hitherto little or nothing of a fundamental character, whether in the way of Philosophy or History, has been written on the subject of Clothes.
Our Theory of Gravitation is as good as perfect: Lagrange, it is well known, has proved that the Planetary System, on this scheme, will endure forever; Laplace, still more cunningly, even guesses that it could not have been made on any other scheme. Whereby, at least, our nautical Logbooks can be better kept; and water-transport of all kinds has grown more commodious. Of Geology and Geognosy we know enough: what with the labours of our Werners and Huttons, what with the ardent genius of their disciples, it has come about that now, to many a Royal Society, the Creation of a World is little more mysterious than the cooking of a dumpling; concerning which last, indeed, there have been minds to whom the question, How the apples were got in, presented difficulties. Why mention our disquisitions on the Social Contract, on the Standard of Taste, on the Migrations of the Herring? Then, have we not a Doctrine of Rent, a Theory of Value; Philosophies of Language, of History, of Pottery, of Apparitions, of Intoxicating Liquors? Man’s whole life and environment have been laid open and elucidated; scarcely a fragment or fibre of his Soul, Body, and Possessions, but has been probed, dissected, distilled, desiccated, and scientifically decomposed: our spiritual Faculties, of which it appears there are not a few, have their Stewarts, Cousins, Royer Collards: every cellular, vascular, muscular Tissue glories in its Lawrences, Majendies, Bichâts.
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‘The man who cannot wonder, who does not habitually wonder (and worship) were he President of innumerable Royal Societies, and carried the whole Mécanique Céleste and Hegel’s Philosophy, and the epitome of all Laboratories and Observatories with their results, in his single head,—is but a Pair of Spectacles behind which there is no Eye. Let those who have Eyes look through him, then he may be useful.
‘Thou wilt have no Mystery and Mysticism; wilt walk through thy world by the sunshine of what thou callest Truth, or even by the hand-lamp of what I call Attorney-Logic; and “explain” all, “account” for all, or believe nothing of it? Nay, thou wilt attempt laughter; whoso recognises the unfathomable, all-pervading domain of Mystery, which is everywhere under our feet and among our hands; to whom the Universe is an Oracle and Temple, as well as a Kitchen and Cattlestall,—he shall be a delirious Mystic; to him thou, with sniffing charity, wilt protrusively proffer thy hand-lamp, and shriek, as one injured, when he kicks his foot through it?—Armer Teufel! Doth not thy cow calve, doth not thy bull gender? Thou thyself, wert thou not born, wilt thou not die? “Explain” me all this, or do one of two things: Retire into private places with thy foolish cackle; or, what were better, give it up, and weep, not that the reign of wonder is done, and God’s world all disembellished and prosaic, but that thou hitherto art a Dilettante and sandblind Pedant.’
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