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Yes, you can access Midlife Crisis by Susanne Schmidt in PDF and/or ePUB format, as well as other popular books in History & World History. We have over one million books available in our catalogue for you to explore.
One might not have expected the history of the midlife crisis to begin with a shocking scene from a notorious massacre, and still less that a woman would tell the tale. âI was talking to a young boy in Northern Ireland where I was on assignment for a magazine when a bullet blew his face off. British armored cars began to plow into the crowd. Paratroopers jackknifed out of the tanks with high-velocity rifles. They sprayed us with steel. The boy without a face fell on top of me.â1 On Bloody Sunday, January 30, 1972, British soldiers killed and wounded civilians protesting against internment. Gail Sheehy, a journalist for New York magazine, was in Derry to report on the role of women in the IRA and the movement for Irish Home Rule.2 Four years later, a large international audience came to know Sheehy as the author of Passages: Predictable Crises of Adult Life (1976), the best-seller with which, I shall argue, the âmidlife crisisâ entered popular culture and the social sciences in the United States and abroad. The book opens with a description of Sheehyâs own breakdown after Bloody Sunday. She attributed her condition in part to the trauma of Northern Ireland and in part to the imperative to reassess and change oneâs life when approaching the age of forty. Sheehy decided, she tells us, âto find out everything I could about this thing called midlife crisis.â3
Above all, there was a certain uneasiness to the analogy between the deadly conflict in Northern Ireland and the midlife crisis of a jet-setting journalist. It recalled descriptions, by Ernest Hemingway and others, of war as a rite of passage of male personality developmentâonly that Sheehy spoke of women. And that was the point. By situating the midlife crisis in the context of Bloody Sunday and the NWPC, Sheehy introduced it as a matter of women gaining consciousness and fighting for their rightsâbe it with arms, like in the IRA, or by the long march through the institutions begun at the Democratic convention. âThe personal is political.â6
Sheehy used the term âmidlife crisisââcoined by the Canadian psychoanalyst and management consultant Elliott Jaques in the 1950s but not well-known in psychology or among a broader publicâto describe how women reappraised their lives around the age of thirty-five, when, in a typical middle-class setting, the last child was sent off to school. They asked: âWhat am I giving up for this marriage?â âWhy did I have all these children?â âWhy didnât I finish my education?â âWhat good will my degree do me now after years out of circulation?â âShall I take a job?â or âWhy didnât anyone tell me I would have to go back to work?â7
Sheehyâs men went through a midlife crisis, too, yet in a different way. While women negotiated trading the roles of at-home wife and mother for a career, men were disillusioned with the world of work. Turning forty, they experienced a period of dissatisfaction. Sometimes their careers stagnated or they even lost their jobsâthis was the period right after the oil crisis and the stock market crash of 1973. But success was no safeguard. Sheehyâs prime example of a male midlife crisis was an established and internationally successful New York professionalâprobably the graphic designer Milton Glaser, known for the I â„ NY logo. At the height of his career, he felt forced to stop and scrutinize what his life was all about, and he realized that his achievements had been at the expense of his wifeâs happiness and self-fulfillment. As she returned to university, he went to cooking school.8
Passages wed Betty Friedanâs The Feminine Mystique (1963) to David Riesmanâs The Lonely Crowd (1950), giving a new name to womenâs discontent with the domestic ideal and menâs alienation from the world of work.9 Critically acclaimed and very widely read, it made the midlife crisis broadly popular. It remained on American best-seller lists for two years, longer than any other book published the same year. By a rough estimate, at least 8 million Americans read Sheehyâs book; even more knew it from reviews, excerpts, and author interviews, which were printed in major newspapers and in many academic journals, or from the bookshelves of friends and relatives. In Library of Congress surveys in the 1980s and â90s, readers voted Passages among the ten books that influenced their lives mostâfollowing the Bible and The Feminine Mystique.10 The midlife crisis also circulated internationally. Translated into twenty-eight languages, Sheehyâs message reached readers throughout North America and Western Europe, as well as audiences in Asian, African, and Latin-American countries and the South Pacific. Commentators spoke of a âglobal best-seller.â11
This standard historical narrative is misleadingâand significantly so, because it turns the true publishing chronology upside down. In this book, I will show that, thanks to Passages, the idea of midlife crisis was popular before the science of psychology claimed it, and that Sheehyâs book was no âpopularizationâ but a journalistâs independent and critical publication. By citing Jaques, she invented a precursor to back up her own ideas. Levinson, Vaillant, Gould, and other scientific and medical experts authored their own books on midlife crisis in the wake of Sheehyâs success.14
This book reverses histories of âpopularizationâ by tracing how an idea moved from popular culture into academia and demonstrates how it matters to set this trajectory right. Contrary to the assumption that knowledge is created or discovered in libraries, surveys, and intellectual traditions, then trickles down to the public, the history of the midlife crisis illustrates how academics, writers, and activists swapped ideas back and forth and argued over issues of gender and the life course. Journalists not only âpopularizedâ and âdisseminatedâ scientific research; they also drew on it to advance their own arguments and frequently challenged academic findings and expertise. Moreover, popular wisdom informed social scientists who responded to magazine articles and borrowed or refuted ideas propagated in best-selling books, often utilizing their professional authority to delegitimize diverging views and criticism.15
The psychoanalyst and developmental theorist Erik Erikson, for example, was not amused when his former student Betty Friedan used his theory of âidentity crisisâ to bolster the case for womenâs right to work. Womenâs problems, Friedan claimed to broad attention, were not attributable to a ârole crisisââdifficulties in adapting to the âfeminine mystiqueââbut indicated a collective âidentity crisisâ: an ideological reorientation such as Erikson had described for the young Martin Luther and the Protestant Reformation.16 Erikson responded by clarifying, in a controversial paper about womenâs âinner space,â that âbiology is destinyâ: a womanâs place was in the home.17 The psychoanalyst did not counter Sheehy, whose concept of midlife crisis pushed Friedanâs point further by redefining standards of maturity for men and women. But with Levinson, Vaillant, and Gould, some of Eriksonâs followers were central among those who disputed her alternative model of the life course.
Contrary to the received narrative, these three experts did not invent or discover the midlife crisis but reversed its meaning. They advanced a male-centered concept, which described midlife as the end of a manâs family obligations and the moment when he would abandon his family to reinvent himself. This âcrisis of masculinityâ upended visions of the nuclear family but bolstered gender hierarchies. Categorically exempting women from midlife reinvention, Vaillant, Levinson, and Gould banned them from reimagining their family and work lives. The experts weaponized the notion of popularization to dodge and disparage Sheehyâs critique of psychoanalytic models of identity and assert their own scientific respectability. Presented and read as more original and exact, the anti-feminist definition of midlife crisis became dominant. Yet this was not a simple tale of conquest.
The received account of the midlife crisis misses not only the origins but also the tail end of the story. In the 1980s, the male midlife crisis was broadly refuted by feminist social scientists, most prominently the psychologist and ethicist Carol Gilligan, in her Harvard University Press best-seller In a Different Voice (1982), and Wellesley psychologists Grace Baruch and Rosalind Barnett, with a large-scale study on women who combined careers and family.18 These psychologists represented different feminist visions of selfhood: Gilligan reclaimed the relevance of values and venues traditionally associated with femininityâcare, human interconnectedness, and the ability to empathizeâwhile Baruch and Barnett foregrounded womenâs autonomy, choice, and control over their lives. Yet they agreed on one point: midlife crisis was a social pathology.
Finding no âsecond adolescenceâ in womenâs lives, Gilligan, Baruch, and Barnett challenged the midlife crisis as a universal developmental stage and redefined its meaning for both genders. A midlife crisis resulted from adherence to traditional gender roles; it was a sign of regression and rigidity, not growth. Levinson, Vaillant, and Gould had merely chronicled some menâs refusal to change.
Today, the question of what the midlife crisis is and how to deal with it, or whether it even exists, is the subject of a vast literature ranging from psychology, philosophy, and self-help literature to journalism, sociology, and social policy. There is âno handier excuse for human misbehavior than the midlife crisis,â writes the psychiatrist and columnist Richard Friedman in the New York Times. (The remainder of the text makes clear that âhumanâ misbehavior means âmale.â) âBut you have to admit that âIâm having a midlife crisisâ sounds much better than âIâm a narcissistic jerk.ââ21
Others continue to insist that the midlife crisis exists. Economists and primatologists discuss the âU-shapeâ of satisfaction over the life course, which they observe in men and women (and chimpanzees), all over the world and irrespective of social and economic differences: starting at a high level in early life, well-being is supposed to reach a nadir in the forties, then rise again.22 Fundamental questions ab...