Rural Ritual, Gardened Faith: Ford Madox Ford's Memorial Plots

This article examines the importance of the working country garden to the memorial narratives of Ford Madox Ford. It begins with a study of Ford before the Great War; considering how his particular brand of Literary Impressionism was frequently used to make a case for memorializing the rural poor and their surrounding landscape from The Heart of the Country (1906) to The Fifth Queen saga (1906–08). Moving to Post-War Sussex and Kent, it examines Ford's continuing interest in the country garden and rural community, reading his gardening practices as attempted personal reconstruction through faith in landscape production. As Ford moves from small-holding to small-holding, and eventually away for good, it discusses how the narratives of his part-fictive biographies, including Thus to Revisit (1921) and It was the Nightingale (1934), repeatedly return to rural England to resituate the developments of Literary Impressionism – and Ford's most formative literary friendships – in and about the garden. The repetitions of garden work; of sowing, weeding, and digging over plots, proved essential to Ford's in-text ritualisations of rural life and literary innovation alike.

Farming and Agriculture in Literary Modernism

This article seeks to cultivate a better understanding of the influence of agriculture and farming on literary modernism. It begins with a brief analysis of agriculture in the work of Vita Sackville-West and Virginia Woolf, before exploring the significance of farming in relation to Ford Madox Ford, John Middleton Murry and T. S. Eliot. Following on from this initial consideration of literary modernism and agriculture, it then proceeds to investigate Ezra Pound's position within environmental modernism, through exploring the influence of the organic husbandry movement on his social and political criticism. In particular, it examines Pound's active engagement with notable organic magazines of the period including the New English Weekly (to which Pound contributed over 200 pieces between 1932–1940 and authored its ‘American Notes’ in 1935) and the Townsman. Through an examination of Pound's affiliation with the organic movement, it will illustrate that their mutual agricultural concerns were invariably connected to the wider financial considerations of economic and monetary reform, including the social credit theories of Major C. H. Douglas.

Ford Madox Ford

This chapter seeks to educe the forms of truth that impressionist aesthetics wants to elicit from representation by re-approaching the relationship between particular impressions and universal categories of experience, in order to ask what happens when realism, a mode premised on the production of consensual knowledge, encounters the contingencies of individual vision. Ford insists upon a holistic axiom of literary impressionism in his critical writings, insisting that a thing conceived apart from its relationships would not be a thing, since all language is a matter of relating some things to other things. Yet Ford’s narrators seek a kind of knowledge that is not discursive—that does not rely on the choice of a particular linguistic formulation, and that one cannot be argued out of. Ford stages this descriptive limit by exploiting a set of non-descriptive terms—everything and nothing. The indescribable here means not so much a sublime beyond comprehension but rather the particularities of individual feelings.

Cosmopolitan Cynicisms

This chapter turns to one of the most flexible and complex political effects of cynicism: its taking of distance on the politics of the nation state. It starts by re-reading the old story of cosmopolitanism’s point of origin in the claim of Diogenes of Sinope to be ‘not a citizen’ of Athens, or any other city state, but kosmopolites, a citizen of the world. It examines the difference between the classical historical literature, in the main, wary of giving Diogenes credit for advocating universal humanitarianism, and the more-and-less critical uses made of classical history by twentieth- and twenty-first-century political theorists. On that basis, the chapter traces the lines of a specifically ‘cynic cosmopolitanism’ as it finds expression within two literary writers looking to challenge the role, and the rights, of Englishness in an international frame: George Eliot (as she turns away from ‘moral realism’, at the end of her writing career, towards more experimental engagement with the form of the character sketch), and Ford Madox Ford, as he develops and revises his literary ‘Impressionism’ during and immediately after the First World War. For both, cosmopolitanism was less a moral matter than one of psychology, requiring an internal balance to be found, in one’s own mind, between idealism and a bracingly cynical realism.

The Function of Cynicism at the Present Time

Cynicism is usually seen as a provocative mode of dissent from conventional moral thought, casting doubt on the motives that guide right conduct. When critics today complain that it is ubiquitous but lacks the serious bite of classical Cynicism, they express concern that it can now only be corrosively negative. The Function of Cynicism at the Present Time takes a more balanced view. Re-evaluating the role of cynicism in literature, cultural criticism, and philosophy from 1840 to the present, it treats cynic confrontationalism as a widely employed credibility check on the promotion of moral ideals—with roots in human psychology. Helen Small investigates how writers have engaged with Cynic traditions of thought, and later more gestural styles of cynicism, to recalibrate dominant moral values, judgements of taste, and political agreements. The argument develops through a series of cynic challenges to conventional moral thinking: Friedrich Nietzsche on morality; Thomas Carlyle vs. J. S. Mill on the permissible limits of moral provocation; Arnold on the freedom of criticism; George Eliot and Ford Madox Ford on cosmopolitanism; Bertrand Russell, John Dewey, and Laura Kipnis on the conditions of work in the university. The Function of Cynicism treats topics of present-day public concern: abrasive styles of public argument, debasing challenges to conventional morality, free speech, moral controversialism, the authority of reason, and the limits of that authority, nationalism and resistance to nationalism, and liberty of expression as a core principle of the university.