By Associate Professor H. T. Kirby-Smith A.B. M.A.
H. T. Kirby-Smith makes use of Santayana’s 1936 novel, The final Puritan, as either an celebration and a method for bringing into concentration the advanced kin among Santayana’s lifestyles, his character, and his philosophy. establishing with an account of Santayana’s a variety of literary types and arguing for the importance of Santayana’s writing of philosophy as literature, Kirby-Smith notes that Santayana observed the rational lifestyles as a continuous adjustment and lodging of contradictory claims. And he observed a literary kind as an lodging of the writer to the reader.Chapters 2 via five give you the philosophical heritage for a attention of The final Puritan, summarizing precisely how Santayana assimilated different philosophies into his own.Chapters 6 and seven contain Santayana’s three-volume autobiography, his letters and memoirs, and biographical reports through others right into a mental portrait of the writer. All of this is often in instruction for chapters eight and nine, which concentrate on The final Puritan. Kirby-Smith closes with a bankruptcy that serves as a criminal short in security of the writer opposed to the cruel, occasionally malicious assaults of his critics.
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H. T. Kirby-Smith makes use of Santayana’s 1936 novel, The final Puritan, as either an celebration and a way for bringing into concentration the advanced kinfolk among Santayana’s existence, his character, and his philosophy. starting with an account of Santayana’s quite a few literary types and arguing for the importance of Santayana’s writing of philosophy as literature, Kirby-Smith notes that Santayana observed the rational lifestyles as a continuing adjustment and lodging of contradictory claims.
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Extra resources for A Philosophical Novelist: George Santayana and the Last Puritan
Identity matters. Personality matters, he argues, and he has made his case all the more convincing by basing itnot on Bertrand Russell's Shelleyan diabolism (self-assertion amid unyielding despair)but on an uncompromising materialism and naturalism; on what he called, referring to the pre-Socratic philosophers, "Ionic piety"; on Spinoza and Lucretius; and on an unquestioning acceptance of the claims of true mathematics (as opposed to symbolic logic) and the natural sciences. Santayana, then, is prepared to assert large claims on behalf of the specifically human and specifically personal point of view.
Butler also was capable of a complacent sanctimoniousness, as in his remarkastonishing because he was sixty years junior to Santayana''I was his spiritual father, anxious to help a lost child find his way home" (viii). There are also numerous more specialized studies, in particular of Santayana's aesthetics, such as those of Irving Singer and Willard Arnett. But much to my surprise, in light of Santayana's own frequent and reverent references to Spinoza, little attention has been paid in any of the studies I have seen to the fundamental importance of Spinoza in Santayana's mind.
No: that is Walter Pater in the conclusion of Studies in the History of the Renaissance (1873). Here is Santayana's ownat times, fin-de-sièclemanner: When, however, we learn to apperceive; when we grow fond of tracing lines and developing vistas; when, above all, the subtler influences of places on our mental tone are transmuted into an expressiveness in those places, and they are furthermore poetized by our day-dreams, and turned by our instant fancy into so many hints of a fairyland of happy living and vague adventure,then we feel that the landscape is beautiful.