By By (author) Gavin Edwards
Within the a long time instantly following the French Revolution, British writers observed the narrative ordering of expertise as both superficial, harmful or most unlikely. Linking storytelling to different kinds of social motion, together with the making of contracts and supplies, Gavin Edwards argues that the adventure of radical social upheaval produced a frequent scepticism approximately narrative as linguistic artefact, the transmission of narrative via storytelling and the knowledge of person or collective lifestyles as a temporal series with a starting and an finish.
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Additional info for Narrative Order, 1789-1819: Life and Story in an Age of Revolution
Correspondingly, it had been common, certainly till mid-century, to indict one’s opponents by claiming that, far from being committed, as they claimed, to the status quo established by the Revolution Settlement – the moderate middle way embodied in constitutional monarchy and the Anglican Church – they were really extremists, aiming to restart the Civil War and, in doing so, to draw the common people into politics as the Civil War had done. Whigs would suggest that tories were secret jacobites, tories that whigs were really republicans.
A lineage requires, if it is to survive (if it is to avoid the fate of Poe’s House of Usher), the continual introduction of women from outside who are not kin. By conflating family and kin, and family and nation, Burke leaves very little space for women in their sexual capacity. Other families (other countries) become enemies with whom no intermarriage is possible. Foregrounding patrilineage as the English nation’s front line of defence against the French revolution, associating the English nation with the family in this particular way, Burke shows that he has forgotten Levi-Strauss’s first rule: the fundamental relationship in society is not the family relationship but the relationship between families.
Sent to subdue and confiscate . . the Irish nation;’6 Cromwell was, that is to say, at the very centre of the ‘rapture of 1648’, a prime example of the sort of ‘theological politician’ Burke is so keen to twin with the ‘political theologians’ Hugh Peters and Richard Price. 7 It can, however, be argued that it is precisely the protean and chameleon character of the term ‘enthusiasm’ which is significant at this point: a term which, looked at from one angle, links the French revolution back to the English one, but which, looked at from another angle, makes no such precise claim.
Narrative Order, 1789-1819: Life and Story in an Age of Revolution by By (author) Gavin Edwards