A Pacific Sojourn: Anna Kavan and the New Zealand Connection, 1941–2

Abstract

This article examines Anna Kavan’s sojourn in New Zealand from February 1941 to November 1942 in the company of the pacifist playwright Ian Hamilton. Living in the most remote of the ex-British colonies reinforced Kavan’s ontological sense of homelessness and wish to disidentify from British society, yet the colony’s anglophone orientation offered familiarity within the strange and alien. The geography, landscapes and communities of its Pacific islands encouraged a reshaping of her imaginative engagement with otherness. Referring to Kavan’s recently published diary, ‘Five Months Further or What I Remember ab[ou]t New Zealand’, the essay argues that the New Zealand ‘experience’ encouraged her use of tropes of the Gothic and uncanny as she grappled with issues of distance, homelessness and disjunctive reality. The discussion focuses on the alternative/parallel world that New Zealand represents in stories published in I Am Lazarus (1945). It identifies experimental techniques associated with Gothic fiction by which Kavan registers the overlapping dualisms of war-torn London and idyllic rural New Zealand, and represents memory through framing devices and defamiliarizing rhetorical tropes as a distancing activity interrupting the present moment: dream sequences, irruptions into and splittings of reality, space and time reversals, doublings of self/other, disjunctive non sequiturs and ghostly mirror imaging.     

Margaret Fuller's Rome and the problem of provincial American democracy

ABSTRACT

Margaret Fuller's visit to Italy as a correspondent for the New York Tribune at the time of the 1848 revolutions gave her a unique perspective on them, not only as a feminist intellectual but also as a commentator on the American relationship with revolutionary Europe. In her Tribune writings she addressed issues at once more partisan and more global than those she had covered inside the United States, including the political condition of Italy as a subject state under Austrian imperial control, and as an object of ridicule by many American observers, and the condition of American slavery. Italian peoples and slaves, in her mind, were, like women, oppressed by a transatlantic patriarchy whose prejudices allowed only for white males to enjoy political independence. Fuller called for American support for the Roman republic, but her sympathies did not reflect the thrust of American opinion. Many Americans did not believe Italians were capable of maintaining republican self-government, which was different, they alleged, from their own version, part of the inheritance of the American Revolution. That heritage conferred a unique American revolutionary ‘exceptionalism’. For these Americans, the 1848 revolutions provided evidence that Europe was impulsive, reactionary and flawed; they saw in them confirmation of the superiority of American race relations and democratic society. After her death in 1850, the American Civil War would confirm Fuller's implicit sense that the United States and Europe were more alike than many Americans of her generation believed or realized. Her critique of American attitudes to the prospect for democracy in Italy provides perspective on the ambiguity of American global leadership today.     

Laughing Medusa: Feminist Intellectuals at the Millennium

The role of the intellectual is traditionally gendered masculine, and women are excluded from consideration. Contemporary discussions of the 'death of the intellectual' noticeably make no reference to feminist intellectuals. On the other hand, women in academia have been reluctant to adopt the role of public intellectual as conventionally defined. There is an anxiety about the contemporary place of the intellectual, and about the necessity for the distinction made by some feminists between theory and practice, the intellectual and the activist, and where this might lead. In exploring the role of feminist intellectuals over the last two centuries, three paradigms of the feminist intellectual are proposed for consideration: Cassandra (the prophetess cursed with disbelief), for example Florence Nightingale; the feminist Messiah (the exceptional female saviour who would sacrifice herself to change women's lives), for whom the exemplar is Margaret Fuller; and the Dark Lady (the token woman in a community of men), such as de Beauvoir, Mary McCarthy and Susan Sontag. Indeed, Camille Paglia's rivalry with Sontag lends itself to being interpreted as evidence of her current desire to occupy this 'dark lady' role. In conclusion, after discussing contemporary, late twentieth-century feminism (Natasha Walter, Elizabeth Wurtzel, gurrl power, 'women behaving badly'), the role of Margaret Thatcher in changing perceptions of women's capacity for political power is proposed for celebration. Finally, there is Cixous's image of the feminist intellectual as the laughing Medusa, who turns men to stone, but turns laughter on herself.     

Better than Fuller: A Two Interests Model of Remedies for Breach of Contract

The attempt to combine the contractual interests properly so‐called with the restitution interest in the Fuller and Purdue three interests model of remedies for breach of contract is ineradicably incoherent. Stimulated by reflection on contemporary restitution doctrine's understanding of the quasi‐contractual remedies of recovery and quantum meruit, this paper argues that the complete elimination from the law of contract of the restitution interest, which incorporates those remedies into the three interests model, would improve both the coherence of the model of contractual interests and the substantive law of remedies for breach.     

互镜中的道德与法律之间关系及其启示——基于哈特、富勒理论的比较研究

哈特、富勒在道德与法律之间关系的问题上都作过精辟的论述。尽管他们各自的观点打上其相应学派的烙印,从而呈现出差异性,但彼此的理论背后潜含着对这一命题的共识,对我国的法治建设具有启示意义。