Literatura académica sobre el tema "Life and times of a very british man"

At a time of when the global crises of pandemic and climate change could be said to offer sufficient challenges to life in the British and Irish Isles, the implementation of Brexit provides a further gargantuan difficulty. Borders, bureaucracies and belief systems dissolve like the certainty that subjects once felt to their connection to states or Unions. Or new borders and systems appear, bringing with them unwieldy new protocols and practices. Shelves empty, goods sit locked in containers; caught up in the holding pattern of another new normal of online retail inertia. Dislocation, fear and anger rise. The epicentre of the Brexit shambles can be said to be located in the ever betwixt and between location of Northern Ireland. Here with its newly imposed sea border with Great Britain and its maintenance of European Union relations with the Republic of Ireland we see a fractured and fractious society struggling as ever to come to terms with how to balance the aspiration of opposing ideologies and national ambitions with an additional level of chaos. In a time of catastrophe what can literature do? This question, often posed during “The Troubles” has very much come back to be painfully reiterated to writers, readers and critics at a time of multiple lockdowns. However, if an examination is made of publishing in Ireland in the last couple of years, we see a buoyant press offering a number of intriguing responses to the significance and efficacy of literature to respond to the current human predicament. In this article I will examine the work of three contemporary writers, Gerald Dawe, Angela Graham, and Dara McAnulty. I will argue that their use of genre (memoir, short story, nature diary) provides a fresh and robust response to the chaotic present of Northern Irish political life. In their separate ways they contest the fixed, static and impermeable political echo chamber of Northern Ireland. Dawe, I contend, seeks a means through his autobiographical work to retrace time and space in the history of the province and articulate alternative ways of interpreting the past. He is able to draw sustenance and restoration from often overlooked times of possibility in his own and the wider story of Belfast. In Graham’s case, I would suggest that her bold and assertive first collection of short stories provides an acerbic and raw inspection of the past but one that also provides glimpses of reconciliation and genuine hope in the face of trauma. I conclude by exploring the work of McAnulty. Ostensibly a diary that traces his engagements with nature, his book is a tour de force that reimagines Ireland as a location gripped in the ravages of the Anthropocene startlingly brought to life by a young man faced with the challenges of autism. Part memoir, part praise poem to nature, it is a remarkable coming of age non-fiction work, which along with Dawe’s and Graham’s writing suggests that Northern Irish literature offers a broad and brilliant retort to the current local and global calamities that we face.

Sir Frederick Page was all round the most able member of the British aeronautical industry, a man of exceptional ability and integrity. Promoted rapidly in early life, he developed into a very progressive and innovative company manager, mastering all aspects as the industry went through a succession of painful mergers. Finally, as Chief Executive of the Aircraft Group of British Aerospace he developed very perceptive industrial strategies with excellent financial and risk management. The sum total of his contribution to the British aerospace community over a period of 45 years until his retirement in 1983 was greater than that of any other individual.

In the process of the development of more than five thousand years, the Chinese nation has created a glorious history of civilization, gradually forms the traditional values with The “Unity between Heaven and Man” as the core. It systematically expounds the relationship among “Heaven, Earth and Man”, establishing the ecological concept that “Heaven, Earth and Man” must be in harmonious coexistence, “Humanity” must abide by “Providence”, and Man must treat Nature with the heart of “benevolence”. It is a kind of brand-new universe view, world view, life view and moral values, and also a kind of lofty ideals pursued by the human society since ancient times. It has very important practical significance and enlightened function for the construction of contemporary ecological civilization, and the maintenance of human overall interests.

It is known that modern philosophy understands death as a denial of the reality of life (human being) and, on the contrary, the establishment of non-being. Death fixes the existence of specific manifestations of life on Earth (nature, society, man as an individual). For a long time (from ancient culture to modern times), the explanation of the phenomenon of human death was dominated by a religious point of view, which presented death not as an end but as a prerequisite for the further transformation of life (immortality). In the future, we present the very Christian-theological vision of the problem.

Morality is one of the fundamentals of human life. It is this morality that separates man and animals. When an individual is ethical, the society and country that are dependent to him become moral. But human beings do not follow the moral code at all times and in all circumstances. Murder, robbery, rape, alcohol, prostitution, lying, and fraud have been indelibly imprinted on mankind since time immemorial. Our forefathers have long sought to make man aware of their evils and to bring him to the right path. In that sense Munseep Mayuram Vedanayakam Pillai (1826-1889 AD) wrote a book of justice, that was a magnificent book that taught the Tamils the morals of human life. He is the celebrated son of Goddess Tamil. He was the great person who introduced new literary techniques in the world of Tamil literature after the arrival of the British. Until today, it seems that whole-hearted recognition has not been bestowed for the contributions he has made Goddess Tamil. The reason for this is still not understood till today. The book of justice written by that great person with social concern is a wonderful book that teaches the Tamils, social morals, virtues and well-being. This article explores the virtues of human life that it embodies.

AbstractThis article, a companion piece to that on Kwame Tua, traces the life history of his elder full brother Kwasi Apea Nuama (c.1862–1936) as he too sought purchase and place in the new colonial order in Asante. Temperamentally a very different man from his brother, Kwasi Apea Nuama set out to make himself indispensable as the interpreter of Asante history and custom to the uncomprehending British. Both brothers, then, were mediators or translators between the old and new worlds in which they found themselves. Their heyday was the often anarchic early colonial period. Thereafter, and most especially after the British restored the office and some of the prerogatives of Asante kingship, their influence fell away. They found themselves caught between a colonial order that had little further need of their services, and a restored Asante polity that demonized them as collaborators.

Abstract Thunderstorms A disaster, a divine punishment, or a sublime spectacle? Thunderstorms often had disastrous consequences in former times, especially when gun powder magazines were struck. After the invention and implementation of Franklin’s lightning rod, the interpretation of these disasters as divine punishments seemed less obvious. Technology and science changed relations between the concepts of God, nature, and man. Very generally speaking, a religion of fear gave way to a religion of love. Nature was considered less a menace than a friend, a shift subtly foreshadowing the Romantic period. Put in more safe life conditions, man tended to hold more optimistic views of himself and dared to play artistically even with dangerous, sublime subjects such as thunderstorms.

In an 1885 article on ‘Roman Catholics and Parliamentary Representation,’ The Times suggested ‘it is a strange thing that although the Catholic Emancipation Bill was passed in 1829, very few members of that faith have succeeded in holding seats for English constituencies.’ During the past few decades a number of historians have published important studies of the electoral influence of Catholics in the nineteenth century, but most of these works have paid little attention to the Catholics who were Members of Pariliament. But any attempt to understand the Catholic contribution to public life in the nineteenth century surely requires an analysis of the Catholic M.P.s.

Margaret Fuller was an American philosopher, writer, journalist and one of the first gender theorists. The article examines Fuller’s work and life in the context of 19th century American culture and social determinants influencing women’s lives. From a very early age, Fuller perceived her role in society different from the role designed for her as a biological girl by the cultural model of the times she lived in. The article focuses on Fuller’s achievements in the context of the self-made man/woman concept.

Aim of this study is to present the extraordinary case of a 45-year-old man with very short bowel syndrome and ileostomy, who is currently engaged in a long hospitalization module of life because of the constant need for parenteral nutrition which he has developed due to Crohn's disease treatments. Case presentation: A Russian young man, with low education, a borderline intellectual functioning and a low socio-economic status, was operated numerous times due to breakouts of Crohn's disease. For the last year, he stays mostly in the hospital. Practically he needs constant intravenous parenteral nutrition due to his very short bowel syndrome, otherwise he cannot live outside the hospital. The patient was advised by his surgeon to eat any kind of food but had the limitation to drink not more than 500 ml of water per day, (the rest of water was taken IV). During the first months, the patient seemed willing to do anything needed, but when he started to get tired, he started to drink more than 2 litres of water per day, ignoring his doctor's advice. One of his main problems was that he was able to see that eggs, meat and other food he was eating were very soon appearing in the ileostomy bag and this led him to think that he would die soon. Neither the patient himself nor his wife and relatives asked for help from supervisory bodies of the National Health System and are not at all aware of his need for transplantation.Disclosure of interestThe authors have not supplied their declaration of competing interest.