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George Bancroft (search for this): chapter 11
ion is rather to mask than to unfold the meaning which is in the master's mind, interpretation is difficult and hazardous. Hegel's own saying about his lectures is well known: One only of my pupils understood me, and he misunderstood me. George Bancroft, the historian, spoke of Hegel as a man of weak character, and Dr. Francis Lieber, who had been under his instruction, had the same opinion of him. In the days of the Napoleonic invasion of Germany, Lieber had gone into the field, with otherwas which, soon after this time, led me to the study of Spinoza. I followed this with great interest, and became for a time almost intoxicated with the originality and beauty of his thoughts. While still under his influence I spoke of him to Mr. Bancroft as der unentbehrliche, the indispensable Spinoza. He demurred at this, acknowledged Spinoza's analysis of the passions to be admirable, but assured me that Kant alone deserved to be called indispensable; and this dictum of his made me resolve
Felice Foresti (search for this): chapter 11
n these respective literatures I read the works which in those days were usually commended to young women. These were, in French, Lamartine's poems and travels, Chateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in reading the essays and Tusculan dissertations of Cicero. The view of ethics represented in these writings sometimes appeared to me of higher tone than the current morality of Christendom, and I rejoiced in the thought that, even in the Rome of the pre-Christian Caesars, God had not left himself without a witness. This enlarged no
Tasso (search for this): chapter 11
tance with whom I made acquaintance after leaving school was Gibbon, whose Decline and Fall of the Roman Empire occupied me during one entire winter. I have already mentioned my early familiarity with the French and Italian languages. In these respective literatures I read the works which in those days were usually commended to young women. These were, in French, Lamartine's poems and travels, Chateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in reading the essays and Tusculan dissertations of Cicero. The view of ethics represented in the
Horace Wallace (search for this): chapter 11
ining at my father's house, spoke of one of his German professors who was wont, as the prelude to his exercise, to exclaim: Aus, aus, ihr Fremden. These words meant nothing to me then, but when, eight years later, I mastered the German tongue, I recalled them perfectly, and understood their meaning. One of my first efforts, after my return from Europe in 1851, was to acquaint myself with the Philosophie Positive of Auguste Comte. This was in accordance with the advice of my friend, Horace Wallace, who, indeed, lent me the first volume of the work. The synoptical view of the sciences therein presented revealed to me an entirely new aspect of thought. I did not, for a moment, adopt Comte's views of religion, neither did I at all agree in his wholesale condemnation of metaphysics, which appeared to me self-contradictory, his own system involving metaphysical distinctions as much, perhaps, as any other. On the other hand, the objectivism of his point of view brought a new elemen
Goethe (search for this): chapter 11
way of technical erudition. I have only drawn from history and philosophy some understanding of human life, some lessons in the value of thought for thought's sake, and, above all, a sense of the dignity of character above every other dignity. Goethe chose well for his motto the words:— Die Zeit ist mein Vormachtniss, mein Acker ist die Zeit. Time is my inheritance; time is my estate. But I may choose this for mine:— I have followed the great masters with my heart. The first writateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in
Chateaubriand (search for this): chapter 11
for mine:— I have followed the great masters with my heart. The first writer of importance with whom I made acquaintance after leaving school was Gibbon, whose Decline and Fall of the Roman Empire occupied me during one entire winter. I have already mentioned my early familiarity with the French and Italian languages. In these respective literatures I read the works which in those days were usually commended to young women. These were, in French, Lamartine's poems and travels, Chateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in rea
Joseph Green Cogswell (search for this): chapter 11
as Gibbon, whose Decline and Fall of the Roman Empire occupied me during one entire winter. I have already mentioned my early familiarity with the French and Italian languages. In these respective literatures I read the works which in those days were usually commended to young women. These were, in French, Lamartine's poems and travels, Chateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in reading the essays and Tusculan dissertations of Cicero. The view of ethics represented in these writings sometimes appeared to me of higher tone than th
Roman (search for this): chapter 11
le of the animal passions. During the first score of years of my married life, I resided for the most part at South Boston. This remoteness from city life insured to me a good deal of quiet leisure, much of which I devoted to my favorite pursuits. It was in these days that I turned to my almost forgotten Latin, and read the Aeneid and the histories of Livy and Tacitus. At a later date my brother gave me Orelli's edition of Horace, and I soon came to delight much in that quasi-Hellenic Roman. I remember especially the odes which my brother pointed out to me as his favorites. These were: Maecenas atavis edite regibus; Quis desiderio sit pudor aut modus; O fons Bandusiae; and, above all, Exegi monumentum sere perennius. With no pretensions to correct scholarship, I yet enjoyed these Latin studies quite intensely. They were so much in my mind that, when we sat down to our two o'clock dinner, my husband would sometimes ask: Have you got those elephants over the river yet? all
Maecenas (search for this): chapter 11
art at South Boston. This remoteness from city life insured to me a good deal of quiet leisure, much of which I devoted to my favorite pursuits. It was in these days that I turned to my almost forgotten Latin, and read the Aeneid and the histories of Livy and Tacitus. At a later date my brother gave me Orelli's edition of Horace, and I soon came to delight much in that quasi-Hellenic Roman. I remember especially the odes which my brother pointed out to me as his favorites. These were: Maecenas atavis edite regibus; Quis desiderio sit pudor aut modus; O fons Bandusiae; and, above all, Exegi monumentum sere perennius. With no pretensions to correct scholarship, I yet enjoyed these Latin studies quite intensely. They were so much in my mind that, when we sat down to our two o'clock dinner, my husband would sometimes ask: Have you got those elephants over the river yet? alluding to Hannibal and the Punic war. Prior to these Latin studies, I read a good deal in Swedenborg, and
Honore De Balzac (search for this): chapter 11
he works which in those days were usually commended to young women. These were, in French, Lamartine's poems and travels, Chateaubriand's Atala and Rene, Racine's tragedies, Moliere's comedies; in Italian, Metastasio, Tasso, Alfieri's dramas and autobiography. Under dear Dr. Cogswell's tuition, I read Schiller's plays and prose writings with delight. In later years, Goethe, Herder, Jean Paul Richter, were added to my repertory. I read Dante with Felice Foresti, and such works of Sand and Balzac as were allowed within my reach. I had early acquired some knowledge of Latin, and in later life found great pleasure in reading the essays and Tusculan dissertations of Cicero. The view of ethics represented in these writings sometimes appeared to me of higher tone than the current morality of Christendom, and I rejoiced in the thought that, even in the Rome of the pre-Christian Caesars, God had not left himself without a witness. This enlarged notion of the ethical history of mankind
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