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this website This e-book considers the literary development of what E. M. Forster calls 'the 1939 State', specifically the anticipation of the second one international conflict among the Munich hindrance of 1938 and the top of the Phoney struggle within the spring of 1940. Steve Ellis investigates not just myriad responses to the upcoming struggle but additionally a number of peace goals and plans for post-war reconstruction defined through such writers as T. S. Eliot, H. G. Wells, J. B. Priestley, George Orwell, E. M. Forster and Leonard and Virginia Woolf. It argues that the paintings of those writers is illuminated through the frightened tenor of this era. the result's a singular examine of the 'long 1939' , which transforms readers' knowing of the literary historical past of the eve-of-war period

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66). These features of an advanced industrial society (and ‘Britain has been highly industrialized longer than any other country’) ‘create bodies of men and women . . susceptible to mass suggestion: in other words, a mob’. And even if a mob is ‘well disciplined’, it remains a mob (p. 53). Moral Rearmament is an instance of such ‘mass suggestion’, and fundamentally, according to Eliot, a reflex of fascism: ‘we observe the efficiency of the German machine, and we perceive that we cannot emulate it without a kind of religious enthusiasm’ (p.

265) – is extended in The Price of Leadership. Here as noted earlier Eliot takes Murry to task in the latter’s adumbration of a new ‘Christian national society’, in which ‘in the heart and mind of every Englishman who would be a 38 British Writers and the Approach of World War II true Englishman today Christ must be enthroned again’ (The Price of Leadership, pp. 164, 173). While Murry may regret ‘the disruption of the unity of medieval Christendom’ (p. 36 For Murry, the only hope lies ultimately in the small rural Christian-democratic community where there is a ‘direct and personal relation between man and the land’, or ‘the formation of Home-crofting groups’ where ‘subsistence-production’ allows man ‘to grow a large proportion of his own food’.

Eliot uses the term ‘pagan’ throughout Idea to describe both Hitler’s Germany and the direction in which our own society’s ‘progressive Germanization’ is taking us, so that the only choice before us is that ‘between the formation of a new Christian culture, Post-Munich I: T. S. Eliot and the Spiritual Revival 43 and the acceptance of a pagan one’ (Idea, p. 47). This is expanded on within a few pages as the choice ‘between a pagan, and necessarily stunted culture, and a religious, and necessarily imperfect culture’ (p.

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