Uncle Tom’s Cabin

Harriet Beecher Stowe

1852

(Two slaves struggle mightily: one for her liberty, the other for his integrity.)

Group of SlavesCrop of A Group of Slaves leaving to Work in the Field on James Hopkinson’s Plantation in Edisto Island, New Hampshire, circa 1862 by Henry P. Moore. (Photo by Fotosearch/Getty Images).

 

This novel, the best selling book in the nineteenth century besides the Bible, is a remarkably forceful argument against the world’s most blatant form of widespread institutionalized violation of human rights. It is a collage of slave lives and lifestyles assembled with a thin glue of plot, all combining to urge our sympathies with the slaves and our antipathy to the injustice of their condition. It is an effort to bring free people to the realization that slaves are real persons who have the same sorts of spirits and minds as their masters, and yet they are and will always be subject to all sorts of anguish, suffering, and torture until slavery is abolished. “It is a comfort to hope,” Harriet Beecher Stowe writes in the Preface, “as so many of the world’s sorrows and wrongs have, from age to age, been lived down, so a time shall come when sketches similar to these shall be valuable only as memorials of what has long ceased to be.” We can be thankful that the author’s hope came true– the book served phenomenally well the purpose for which Stowe designed it. Testament to this are its enormous sales, the several hasty rebuttal “slavery isn’t so bad” novels, and, perhaps more than anything else, the comment of Abraham Lincoln when he met the author, calling her the “little woman whose book started this big war”.

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Discourse on Method

(Discours de la méthode)

René Descartes

1637

(A scientist-philosopher wishes that all the deep questions of life could be as certain as his mathematical results—so he decides to start from scratch and make them that way.)

Fig32-33_L'HommeFigures 32 and 33 in L’Homme (Man), Descartes’ 1633 work, illustrating the accordance of the operation of the human body with mathematical principles.

 

The influence this little book has had over the past few centuries is (to make a ridiculous understatement) vastly out of proportion to its size.  It is manageable in a single evening sitting, or (as Descartes is kind enough to inform us) in six roughly equal short sittings.  My recent reading of it was over breakfast.  It is strange to think that one can read a book so illustrious and philosophical over breakfast, but such is Descartes’ charm.  He is of course a philosopher of the highest rank: the cogiter of that most famous phrase in the history of thought, cogito ergo sum.  He is one of the chief inspirations for the modern movement in philosophy in which we still are steeped today, which emphasizes, among other things, a systematic and reasoned approach to all matters of inquiry in an effort to gain a scientific understanding of everything there is to know.  Yet, again, the charm of Descartes is that he gives us this little journal, this series of ideas, as if he were chatting to us in front of a fire.  He tells us how he came to think the way he does about things, rather than giving us “the way things are” in an authoritative or textbook manner.  By this strategy he draws us in, perhaps unawares.  This is an important quality to recognize in Descartes today, or at least it was for me.  For I, like most students over the last fifty years or so, was warned about Descartes in college, as a naughty modernist, a reductionist, a disenchanter, a rationalist.  What dry and impersonal words these are, and yet how personal is the Discourse compared with most philosophical writings!  The criticisms may very well be true of his system, but there is more to this book than just a set of statements—we get to meet an author, a person.  We should meet someone before we criticize him too harshly; often knowing the person tempers our antagonism.

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