Endnotes

1  “Thomas Carlyle.” Essays of George Eliot, ed. Thomas Pinney (London: Routledge and Kegan Paul, 1963), 213. 


2  Psalm 102: 2. King James 2000 Bible. Robert A. Couric. 2000, 2003.

3  “Signs of the Times." Critical and Miscellaneous Essays. v. 2, (London: Chapman and Hall, 1858), 342.

4  The Harvard Classics: v. 25, ed. Charles W. Eliot (New York: Collier, 1909), 345.

5  Past and Present, ed. Richard D. Altick. (Boston: Houghton Mifflin, 1943, rev. 1965), 156-57.

6  For studies on Carlyle’s cultural influence upon the notion of work for such Victorians as Charles Kingsley, John Ruskin, and Charles Dickens, see Martin A. Danahay’s Gender at Work in Victorian Culture: Literature, Art and Masculinity (2005), the first chapter of Rob Breton’s Gospels and Grit: Work and Labour in Carlyle, Conrad, and Orwell (2005: 34-93), and Chris Louttit’s Dickens’s Secular Gospel: Work, Gender, and Personality (2009).

7  The Collected Letters of Thomas and Jane Welsh Carlyle, v. 4, ed. C.R. Sanders and K.J. Fielding (Durham, NC: Duke UP, 1970), 228.

8  eds. Kerry McSweeney and Peter Sabor (Oxford, OUP: 1987), 4-7.

9  ed. Edwin Curley (Indianapolis: Hackett, 1994), ch. 11, ¶1.

10  Nicomachean Ethics, trans. Joe Sachs (Newburyport, MA: Focus Publishing R. Pullins Co., 2002).

11  Dissertation (Bryn Mawr, PA: Folcroft Library Editions, 1970), 27-52.

12  trans. Norman Kemp Smith (New York: Palgrave Macmillan, 2003), 71, 77.

13  Critique of Practical Reason and Other Works on the Theory of Ethics, trans. T.K. Abbott (New York: Longmans, Green, and Company, 1898), 88; cf. Storrs, 39.

14  Groundwork for the Metaphysics of Morals, trans. T.K. Abbott, ed. with revisions Lara Denis. Orchard Park (NY: Broadview Press, 2005), 38; cf. Storrs, 49.

15  Joseph Sigman’s article, “Adam-Kadmon, Nifl, Muspel, and the Biblical Symbolism of Sartor Resartus” examines Sartor Resartus not in light of genre but in light of the significance of its biblical images, such as this one. The article ultimately shows how the symbols point to salvation of the self through “imaginative vision and the creative act” (ELH 41.2 [1974]: 254).

16  The first two definitions of Philistine in the OED refer to this anti-Semitic group and to a foe. The third definition comes from the German Philister: An uneducated or unenlightened person; one perceived to be indifferent or hostile to art or culture, or whose interests and tastes are commonplace or material; a person who is not a connoisseur. An unenlightened or uncultured person; = Philistine; (spec. in German universities) a townsperson, a non-student.Carlyle also employed this usage of the term in his writings. In an 1831 essay entitled “A Survey of German Poetry” in Critical and Miscellaneous Essaysv. 3 (1872, 241), Carlyle writes: “Mr. Taylor is simply what they [sc. Germans] call a Philister; every fibre of him is Philistine.”

17  “Chartism,” Thomas Carlyle's Works: Critical and Miscellaneous Essays, v. 3 (London: Chapman and Hall, 1888), 319.

18  Life and Times of Savonarola, trans. Linda Villari (London, 1899).

19  ed. Andrew Brown (New York: OUP, 1994), 217.

20  Heroes, Hero-Worship, and the Heroic in History (Boston: Standard Publishing, 1899), 111.

21  Girolamo Savonarola, Prison Meditations on Psalms 51 and 31, trans. and ed. John Patrick Donnelly, S.J., Reformation Texts with Translation (1350-1650), general editor, Kenneth Hagen, Series Biblical Studies, vol. 1 (Milwaukee: Marquette University Press, 1994), 105.

22  Further Letters of Gerard Manley Hopkins, Including His Correspondence with Coventry Patmore, ed. Claude Colleer Abbott (Oxford: OUP, 1956), 18.

23  ed. T. Bosworth: London, 1854.

24  The Real Life of Mary Ann Evans George Eliot Her Letters and Fiction (Ithaca: Cornell UP, 1994).

25  ed. Esther Wood (NY: Doubleday, Page & Co., 1901), 154.

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