By Karen Wheeler
In her mid-thirties Karen has all of it: a occupation as a way editor, a good-looking boyfriend, a groovy flat in west London and an array of beautiful sneakers. but if her ‘plus one’ leaves, she wonders if there's extra to existence than haute couture. So, she hangs up her Manolos and waves so long to her urban way of life, finding out to head it on my own in a run-down condominium in rural Poitou-Charentes, western France.
Once there, she encounters a number of recent neighbors and mistaken suitors, quickly studying that actual happiness are available within the easiest of items – a motorbike trip in the course of the geographical region on a summer season night, or six glasses of Pinot in a neighbour’s backyard. If you’ve ever dreamed of chucking away your BlackBerry and downshifting, Tout candy is ideal summer season reading.
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Extra info for Tout Sweet: Hanging Up my High Heels for a New Life in France
Without our activity and creativity, this world would not exist. A central passage in “The Ethical Basis of Metaphysics” reads as follows: We must discard, therefore, the notion that in the constitution of the world we count for nothing, that it matters not what we do, because Reality is what it is, whatever we may do. It is true on the contrary that our action is essential and indispensable, that to some extent the world (our world) is of our making and that without us nothing is made that is made.
In order to understand Rorty’s narrative on the rise of a literary culture, one has to consider the role that this idea plays in Contingency, Irony, and Solidarity. At the beginning of the first chapter (“The Contingency of Language”), Rorty advances the argument that what unites the German idealists, the French revolutionaries, and the Romantic poets is that they understood, at the end of the eighteenth century, “that anything could be made to look good or bad, important or unimportant, useful or useless, by being redescribed” (1989: 7).
By becoming acquainted with so many alternative vocabularies and ways of being human, the literary intellectual enlarges her self. Because of her reading she is introduced to a great number of alternative purposes, and ways of expressing those purposes, and she is thus given the possibility of radically questioning traditional vocabularies and explanations. To put it simply, the literary intellectual’s reading leads to her self-creation; it offers her the possibility of creating an autonomous self.