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Thomas Carlyle Sartor Resartus Book
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Thomas Carlyle Sartor Resartus Book
Thomas Carlyle Sartor Resartus Book
Thomas Carlyle Sartor Resartus Book
Thomas Carlyle Sartor Resartus Book

Thomas Carlyle Sartor Resartus Book

Price: $49.95 add to cart     
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Condition: Used
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This book is in very good condition, no major flaws,
with 475 pages and dated as a reprint 1918.

Measures 6 3/4" by 4 1/2".
Insurance is included on the shipping.

Thomas Carlyle (4 December 1795 – 5 February 1881) was a Scottish satirical writer, essayist, historian and teacher during the Victorian era.
He called economics "the dismal science", wrote articles for the Edinburgh Encyclopedia, and became a controversial social commentator.

His first major work, Sartor Resartus (1832) was written at his home (provided for him by his wife Jane Welsh, from her estate), Craigenputtock,
and was intended to be a new kind of book: simultaneously factual and fictional, serious and satirical, speculative and historical. It ironically commented on its own formal structure, while forcing the reader to confront the problem of where 'truth' is to be found. Sartor Resartus ("The Tailor Retailored") was first published periodically in Fraser's from 1833 to 1834. The text presents itself as an unnamed editor's attempt to introduce the British public to Diogenes Teufelsdröckh, a German philosopher of clothes, who is in fact a fictional creation of Carlyle's. The Editor is struck with admiration, but for the most part is confounded by Teufelsdröckh's outlandish philosophy, of which the Editor translates choice selections. To try to make sense of Teufelsdröckh's philosophy, the Editor tries to piece together a biography, but with limited success. Underneath the German philosopher's seemingly ridiculous statements, there are mordant attacks on Utilitarianism and the commercialization of British society. The fragmentary biography of Teufelsdröckh that the Editor recovers from a chaotic mass of documents reveals the philosopher's spiritual journey. He develops a contempt for the corrupt condition of modern life. He contemplates the "Everlasting No" of refusal, comes to the "Centre of Indifference", and eventually embraces the "Everlasting Yea". This voyage from denial to disengagement to volition would later be described as part of the existentialist awakening.
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