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In Edwards, Lowell rediscovers, in e? ct, the lost soul of his heritage in a New England Way redeemed of sectarian sharpness, patriarchal self-possession, and Weberian ruth. Lowell’s Edwards is not the pitiless and martial Christian soldier of the Winslow way, but rather a genius of feeling, a theorist of a? ctive life. True legatee to the school of Cambridge Protestants made visible in Janice Knight’s groundbreaking Orthodoxies in Massachusetts, Edwards has more in common with the recondite John Cotton than the outgoing Benjamin Franklin, more in common with Nathaniel Hawthorne than his more “representative” neighbor, Ralph Waldo Emerson. By the end of his career, this Edwards has become for Lowell the quintessential model of the Christian poet without portfolio, his temple the page. Exiled, but actually liberated, from the burden of representative Protestantism as Lowell is himself, this Edwards serves as Lowell’s most important instructor in the poetics of the “day by day. In short, it is probably not going too far to say that while Lowell never writes his biography of Edwards’s career, Edwards, in a very real sense, writes Lowell’s. The volume is most often remembered for its scouring critique of war-mongering, colonialism, and racism at home, and perhaps also for the voice of its speaker, Lyndon Johnson’s scourge and the counterculture’s spokesman. Lowell’s focus in this volume is not so much on the victims of Manifest Destiny, circa 1968, as on the victors. These too bear the costs of Protestant duty as a kind of internalization of predation that rots or breaks down the soul while carapacing it in a rigid representativeness. If the younger Edwards, the anointed head of renascent orthodoxy at his Northampton lectern, had already showed signs of this syndrome in Lord Weary’s Castle (1946), here he is joined by others.

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And both these effects (feeling stress and going shopping) were stronger in more materialistic people. For their second study, the researchers used a group of 855 American subjects, meant to be demographically representative of the U. . population overall. Subjects filled out an online survey that measured their materialism, shopping habits, and how much they thought about their own death, as well as other factors. Once again, for people who were more materialistic, there was a relationship between fear of death and impulse buying. The findings don’t only apply to people living in the Middle East. Events that make people fear for their lives can include car accidents, assaults, and natural disasters. Yet Ruvio puts a positive spin on the ubiquity of trauma. “This presents an opportunity for both manufacturers of impulse items and the retailers that sell these products,” she writes. When a severe storm or a military crisis is brewing, she suggests stores put their high-profit-margin items up front where impulse shoppers will see them. Previous research, Ruvio writes, shows that “most materialistic individuals derive little satisfaction from their consumption activities.

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Sister Half-Pint had infected Naomi with spookitis, which was one of the dangers of sharing a room with a sibling who both was colossally immature and yet had Daddy-green eyes that looked right into you and sometimes made you think she was the only third-grader in the world who knew everything. Of course Mouse knew only about enough to fill a teaspoon, she was your typical eight-year-old ignoramus, as sweet as a sister could be but tragically naive and dismally unsophisticated. In the clear light of day, Naomi knew, as she had always known, even in the grip of the mass panic Minnie had fomented, that no sinister creature had been moving through the mirror, that she had been right to say it was a moth shadow in the room behind her, a moth currently tucked into a corner somewhere and sleeping. She got to her feet and went to work on the next pair. Concentric circles spread outward across the silver surface. She plucked one of the grapes, held it over the mirror, hesitated, and dropped it. A settling house shifted the trap mechanism slightly, and now from time to time it might drop open and the ladder unfold because its own weight could cause it to release spontaneously. The previous night, his nerves had been fried because of the freaking dream in which the big hands had tried to tear off his face and gouge out his eyes, those fingertips as big as soup spoons. He had a flashlight and a whacking big meat fork with a bone handle, and he was ready to explore. At the top, he sat on the frame of the trap opening and switched on the strings of work lights that looped throughout the mezzanine. The ceiling height was five feet, and Zach stood five feet six, probably going to be six feet like his dad, so he had to prowl the place in a stoop. The air smelled of dust, hot-iron gas rings, and aging preventative insecticide sprayed in the corners by the pest-control guy with the cockroach-feeler mustache.

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but not here in the U. . Why did none of them become bestsellers here in the States. Because the publishers decided, for whatever reasons, that they wouldn't be. Know that book publishing is almost entirely a self-fulfilling prophecy on the part of the publisher. A book cannot be a major seller, or even a decent contender, unless the publisher decides that it will be. It is usually made before the publisher has even offered you a contract. See how much they offer you, and you'll immediately know whether they'll be putting any effort into selling your book and whether they plan to print up more than a bare minimum number of copies. Provided you're lucky or cunning enough to write it the way they think is appropriate. And provided you have no mediocre track record that'll warn them off. My advice, however, is to avoid treasure hunting for a high concept. Instead of trying to come up with the greatest gimmick in the history of the world, just go for a story that you'd like to read.

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Color Conscious: The Political Morality of Race. Bartholomae, David. 2014. A History of English at the University of Pittsburgh. On-line: Cavell, Stanley. 2002. Must We Mean What We Say. Cambridge: Cambridge UP. ——. 1995. Philosophical Passages: Wittgenstein, Emerson, Austin, Derrida. Klinkenborg, Verlyn.

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