By Barbara Goldsmith
From the writer of Little Gloria . . . satisfied finally, a gorgeous mix of historical past and biography that interweaves the tales of a few of crucial social, political, and spiritual figures of America's Victorian period with the brave and infamous lifetime of Victoria Woodhull, to inform the tale of her amazing upward thrust and fall and upward thrust again.
This is heritage at its such a lot brilliant, set amid the conflict for girl suffrage, the Spiritualist stream that swept around the kingdom (10 million robust by way of midcentury) within the age of Radical Reconstruction following the Civil warfare, and the sour struggle that pitted black males opposed to white ladies within the fight to win the best to vote.
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Extra info for Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull
Example text
What does it mean to say that it is a 'metaphysical principle', for example? And what, for that matter, is 'metaphysics'? In the post-Kantian philosophical systems of the late eighteenth and nineteenth centuries a principle could be said to be 'metaphysical' insofar as it was posited as the necessary but undemonstrable — and hence speculative — presupposition, the first principle, on which the system was to be built. One might cite, as a more or less random example, Fichte's absolute subject or T.
75 The extraordinary thing about the idea of infinity is not only that it always remains fundamentally inadequate to its 'object', but also that the very content of the idea of infinity is constituted by this inadequation; it is an idea that can never be content with its content: an infinite idea can never be complete and adequate to itself. The idea of infinity is not just transcendent in origin, it is the idea of transcendence itself, the idea which always transcends itself, the idea that thinks more than it thinks, and thus confounds the adequation of the subject-object correlation.
Denial, however, is inverted recognition. The philosophy of the same would not need to protest so much were it not still haunted by its beyond, and nowhere is this more evident than in Kant's melancholy — but also more than half-admiring — account (especially in the Preface to the first edition of the Critique of Pure Reason) of the human compulsion to ask precisely those questions which cannot be answered philosophically — that is, rationally — but which it behoves the dignity of the human, nevertheless, to ask.
