The Intellectual Life

An invitation to readers from every walk of life to rediscover the impractical splendors of a life of learning In an overloaded, superficial, technological world, in which almost everything and everybody is judged by its usefulness, where can we turn for escape, lasting pleasure, contemplation, or connection to others? While many forms of leisure meet these needs, Zena Hitz writes, few experiences are so fulfilling as the inner life, whether that of a bookworm, an amateur astronomer, a birdwatcher, or someone who takes a deep interest in one of countless other subjects. Drawing on inspiring examples, from Socrates and Augustine to Malcolm X and Elena Ferrante, and from films to Hitz's own experiences as someone who walked away from elite university life in search of greater fulfillment, Lost in Thought is a passionate and timely reminder that a rich life is a life rich in thought. Today, when even the humanities are often defended only for their economic or political usefulness, Hitz says our intellectual lives are valuable not despite but because of their practical uselessness. And while anyone can have an intellectual life, she encourages academics in particular to get back in touch with the desire to learn for its own sake, and calls on universities to return to the person-to-person transmission of the habits of mind and heart that bring out the best in us. Reminding us of who we once were and who we might become, Lost in Thought is a moving account of why renewing our inner lives is fundamental to preserving our humanity.

Which books did the British working classes read--and how did they read them? How did they respond to canonical authors, penny dreadfuls, classical music, school stories, Shakespeare, Marx, Hollywood movies, imperialist propaganda, the Bible, the BBC, the Bloomsbury Group? What was the quality of their classroom education? How did they educate themselves? What was their level of cultural literacy: how much did they know about politics, science, history, philosophy, poetry, and sexuality? Who were the proletarian intellectuals, and why did they pursue the life of the mind? These intriguing questions, which until recently historians considered unanswerable, are addressed in this book. Using innovative research techniques and a vast range of unexpected sources, The Intellectual Life of the British Working Classes tracks the rise and decline of the British autodidact from the pre-industrial era to the twentieth century. It offers a new method for cultural historians--an "audience history" that recovers the responses of readers, students, theatergoers, filmgoers, and radio listeners. Jonathan Rose provides an intellectual history of people who were not expected to think for themselves, told from their perspective. He draws on workers’ memoirs, oral history, social surveys, opinion polls, school records, library registers, and newspapers. Through its novel and challenging approach to literary history, the book gains access to politics, ideology, popular culture, and social relationships across two centuries of British working-class experience.

A look inside the minds of young children shows how we can better nurture their abilities to think and grow. Adults easily recognize children’s imagination at work as they play. Yet most of us know little about what really goes on inside their heads as they encounter the problems and complexities of the world around them. In The Intellectual Lives of Children, Susan Engel brings together an extraordinary body of research to explain how toddlers, preschoolers, and elementary-aged children think. By understanding the science behind how children observe their world, explain new phenomena, and solve problems, parents and teachers will be better equipped to guide the next generation to become perceptive and insightful thinkers. The activities that engross kids can seem frivolous, but they can teach us a great deal about cognitive development. A young girl’s bug collection reveals important lessons about how children ask questions and organize information. Watching a young boy scoop mud can illuminate the process of invention. When a child ponders the mystery of death, we witness how children build ideas. But adults shouldn’t just stand around watching. When parents are creative, it can rub off on their children. Engel shows how parents and teachers can stimulate children’s curiosity by presenting them with mysteries to solve. Unfortunately, in our homes and schools, we too often train children to behave rather than nurture their rich and active minds. This focus is misguided, since it is with their first inquiries and inventions—and the adult world’s response to them—that children lay the foundation for a lifetime of learning and good thinking. Engel offers readers a scientifically based approach that will encourage children’s intellectual growth and set them on the path of inquiry, invention, and ideas.

Honoré de Balzac reference on p. 421.

What do activists know? Learning Activism is designed to encourage a deeper engagement with the intellectual life of activists who organize for social, political, and ecological justice. Combining experiential knowledge from his own activism and a variety of social movements, Choudry suggests that such organizations are best understood if we engage with the learning, knowledge, debates, and theorizing that goes on within them. Drawing on Marxist, feminist, anti-racist, and anti-colonial perspectives on knowledge and power, the book highlights how activists and organizers learn through doing, and fills the gap between social movement practice as it occurs on the ground, critical adult education scholarship, and social movement theorizing. Examples include anti-colonial currents within global justice organizing in the Asia-Pacific, activist research and education in social movements and people's organizations in the Philippines, Migrant and immigrant worker struggles in Canada, and the Quebec student strike. The result is a book that carves out a new space for intellectual life in activist practice.

This biography of statesman Edmund Burke (1730-1797), covering three decades, is the first to attend to the complexity of Burke's thought as it emerges in both the major writings and private correspondence. David Bromwich reads Burke's career as an imperfect attempt to organize an honorable life in the dense medium he knew politics to be.