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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Meticulously edited, full of tactful annotations that set the stage for his work and his times, this Modern Library edition brings Milton, as a poet and a thinker, vividly alive before us.--Robert Hass, winner of the 2007 National Book Award for "Time and Materials.
This book is a comprehensive account of Milton's two aristocratic entertainments, Arcades and Comus in the context of their original occasions and in the light of Milton's developing sense of vocation as a poet in the earlier part of his career. The book is especially original in the amount of socio-historical information it offers about the relationship between the independent and pastorly poet and his aristocratic patrons, and about the degree to which Milton was prepared to work within the constraints and decorum of the Caroline masque and country-house entertainment. A particular feature of the book is the analysis of changes in the texts of the two entertainments, from the earliest version in the Trinity College manuscript through to the first printings, considering Milton's changing manner of address to the different occasions of performance and publication. A degree of tension is discovered between the poet and the organisers of the Ludlow masque, and an explanation is given for a kind of censorship in the Bridgewater manuscript of Comus.
In this innovative and learned study, Dennis Kezar examines how Renaissance poets conceive the theme of killing as a specifically representational and interpretive form of violence. Closely reading both major poets and lesser known authors of the early modern period, Kezar explores the ethical self-consciousness and accountability that attend literary killing, paying particular attention to the ways in which this reflection indicates the poet's understanding of his audience. Among the many poems through which Kezar explores the concept of authorial guilt elicited by violent representation are Skelton's Phyllyp Sparowe, Spenser's Faerie Queene, Shakespeare's Julius Caesar, the multi-authored Witch of Edmonton, and Milton's Samson Agonistes.
Solidly grounded in Milton's prose works and the long history of Milton scholarship, Milton among the Puritans: The Case for Historical Revisionism challenges many received ideas about Milton's brand of Christianity, philosophy, and poetry. It does so chiefly by retracing his history as a great "Puritan poet" and reexamining the surprisingly tenuous Whig paradigm upon which this history has been built. Catherine Martin not only questions the current habit of "lumping" Milton with the religious Puritans but agrees with a long line of literary scholars who find his values and lifestyle markedly inconsistent with their beliefs and practices. Pursuing this argument, Martin carefully reexamines the whole spectrum of seventeenth-century English Puritanism from the standpoint of the most recent and respected scholarship on the subject. Martin also explores other, more secular sources of Milton's thought, including his Baconianism, his Christian Stoic ethics, and his classical republicanism; she establishes the importance of these influences through numerous direct references, silent but clear citations, and typical tropes. All in all, Milton among the Puritans presents a radical reassessment of Milton's religious identity; it shows that many received ideas about the "Puritan Milton" are neither as long-established as most scholars believe nor as historically defensible as most literary critics still assume, and resituates Milton's great poems in the period when they were written, the Restoration.
Arguing that American colonists who declared their independence in 1776 remained tied to England by both habit and inclination, Jennifer Clark traces the new Americans' struggle to come to terms with their loss of identity as British, and particularly English, citizens. Americans' attempts to negotiate the new Anglo-American relationship are revealed in letters, newspaper accounts, travel reports, essays, song lyrics, short stories and novels, which Clark suggests show them repositioning themselves in a transatlantic context newly defined by political revolution. Chapters examine political writing as a means for Americans to explore the Anglo-American relationship, the appropriation of John Bull by American writers, the challenge the War of 1812 posed to the reconstructed Anglo-American relationship, the Paper War between American and English authors that began around the time of the War of 1812, accounts by Americans lured to England as a place of poetry, story and history, and the work of American writers who dissected the Anglo-American relationship in their fiction. Carefully contextualised historically, Clark's persuasive study shows that any attempt to examine what it meant to be American in the New Nation, and immediately beyond, must be situated within the context of the Anglo-American relationship.
Drawing on globalization theory and the representations of China in English Renaissance literature, author Mingjun Lu proposes a liberal cosmopolitanism model to study the early modern interactions with the 'other'. Challenging the conventional colonial/postcolonial, nationalist, and Orientalist frameworks, the liberal cosmopolitanism model not only opens Renaissance literary texts to globalization theory but also initiates a new approach to the early modern conception of cultural pluralism. By pushing East-West contact back to the period in 1570s-1670s, Lu’s work uncovers some hitherto unrecognized Chinese elements in Western culture and their shaping influence upon English literary imagination.
Tragedy as Philosophy in the Reformation World examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced a series of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophical notion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the expense of—even to the exclusion of—dramatic presentation. In turn, the work also explores the impact of scholarly debates on more familiar works of vernacular tragedy, illustrating how William Shakespeare's Hamlet and John Milton's 1671 poems take shape in conversation with philosophical and philological investigations of tragedy. Tragedy as Philosophy in the Reformation World demonstrates how Reformation took shape in poetic as well as theological and political terms while simultaneously exposing the importance of tragedy to the history of philosophy.
The central contention of Christian faith is that in the incarnation the eternal Word or Logos of God himself has taken flesh, so becoming for us the image of the invisible God. Our humanity itself is lived out in a constant to-ing and fro-ing between materiality and immateriality. Approaching different aspects of two distinct movements between the image and the word, in the incarnation and in the dynamics of human existence itself, Trevor Hart presents a clearer understanding of each and explores the juxtapositions with the other.
Elizabeth and James, Sidney, Spenser, and Shakespeare, Bacon and Ellesmere, Perkins and Laud, Milton and Hobbes–this begins a list of early modern luminaries who write on 'equity'. In this study Mark Fortier addresses the concept of equity from early in the sixteenth century until 1660, drawing on the work of lawyers, jurists, politicians, kings and parliamentarians, theologians and divines, poets, dramatists, colonists and imperialists, radicals, royalists, and those who argue on gender issues. He examines how writers in all these groups make use of the word equity and its attendant notions. Equity, he argues, is a powerful concept in the period; he analyses how notions of equity play a prominent part in discourses that have or seek to have influence on major social conflicts and issues in early modern England. Fortier here maps the actual and extensive presence of equity in the intellectual life of early modern England. In so doing, he reveals how equity itself acts as an umbrella term for a wide array of ideas, which defeats any attempt to limit narrowly the meaning of the term. He argues instead that there is in early modern England a distinct and striking culture of equity characterized and strengthened by the diversity of its genealogy and its applications. This culture manifests itself, inter alia, in the following major ways: as a basic component, grounded in the old and new testaments, of a model for Christian society; as the justification for a justice system over and above the common law; as an imperative for royal prerogative; as a free ranging subject for poetry and drama; as a nascent grounding for broadly cast social justice; as a rallying cry for revolution and individual rights and freedoms. Working from an empirical account of the many meanings of equity over time, the author moves from a historical understanding of equity to a theorization of equity in its multiplicity. A profoundly literary study, this book also touches on matters of legal and intellectual history, legal and cultural theory, moral and political philosophy, and theology.
Over the years, numerous tragic events serve as a reminder of the extraordinary power of extremism, both on a religious and secular level. As extremism confronts society on a daily basis, it is essential to analyze, comprehend, and define it. It is also essential to define extremism narrowly in order to avoid the danger of recklessly castigating for mere thoughts alone. Tolerating Intolerance provides readers with a focused definition of extremism, and articulates the tensions faced in casting an arbitrary, capricious net in an effort to protect society, while offering mechanisms to resolve its seemingly intractable conundrum. Professor Guiora examines extremism in six different countries: Germany, Israel, the Netherlands, Norway, the United Kingdom, and the United States through interviews with a wide range of individuals including academics, policy makers, faith leaders, public commentators, national security and law enforcement officials. This enables both an in-depth discussion of extremism in each country, and facilitates a comparative analysis regarding both religious and secular extremism.
Paper-contestations' and Textual Communities in England challenges traditional readings of literary history and proposes a fresh approach to the politics of consensus and contestation that distinguishes current scholarly debates about this period.
Both Romanticists and feminists will welcome this original focus on Wordsworth's shifting attitude to gender, as well as the detailed and genuinely fresh reading of specific poems that it produces. This is the first full-length study to consider the role of the domestic in Wordsworth's poetry as well as the first to recognize the all-important role played in his later poetry by his relationship with his daughter Dora. It is an extremely important contribution to Wordsworth studies which challenges all the received wisdom concerning Wordsworth's poetic development and the role of gender in his writing."--Anne K. Mellor, author of "Romanticism and Gender" "An original contribution to romantic studies and one whose publication is most welcome. Its central thesis--that Wordsworth's relationships to the numerous women in his life are of crucial importance to the understanding of his poetry and politics--extends the concerns of earlier commentators in new and thoughtful ways. Steering a careful and compelling middle course between the apologists and the prosecutors, Page reconstructs Wordsworth's conflicted relationship to passion--sexual, political, and familial--as that relationship evolves over his long career."--Bradford K. Mudge, author of "Sara Coleridge: A Victorian Daughter
Recurring to the governing idea of her 2005 study Shakespeare on the Edge, Lisa Hopkins expands the parameters of her investigation beyond England to include the Continent, and beyond Shakespeare to include a number of dramatists ranging from Christopher Marlowe to John Ford. Hopkins also expands her notion of liminality to explore not only geographical borders, but also the intersection of the material and the spiritual more generally, tracing the contours of the edge which each inhabits. Making a journey of its own by starting from the most literally liminal of physical structures, walls, and ending with the wholly invisible and intangible, the idea of the divine, this book plots the many and various ways in which, for the Renaissance imagination, metaphysical overtones accrued to the physically liminal.
Bringing together scholars from literature and the history of ideas, Passions and Subjectivity in Early Modern Culture explores new ways of negotiating the boundaries between cognitive and bodily models of emotion, and between different versions of the will as active or passive. In the process, it juxtaposes the historical formation of such ideas with contemporary philosophical debates. It frames a dialogue between rhetoric and medicine, politics and religion, in order to examine the relationship between mind and body and between experience and the senses. Some chapters discuss literature, in studies of Shakespeare, Donne, and Milton; other essays concentrate on philosophical arguments, both Aristotelian and Galenic models from antiquity, and new mechanistic formations in Descartes, Hobbes and Spinoza. A powerful sense of paradox emerges in treatments of the passions in the early modern period, also reflected in new literary and philosophical forms in which inwardness was displayed, analysed and studied—the autobiography, the essay, the soliloquy—genres which rewrite the formation of subjectivity. At the same time, the frame of reference moves outwards, from the world of interior states to encounter the passions on a public stage, thus reconnecting literary study with the history of political thought. In between the abstract theory of political ideas and the inward selves of literary history, lies a field of intersections waiting to be explored. The passions, like human nature itself, are infinitely variable, and provoke both literary experimentation and philosophical imagination. Passions and Subjectivity in Early Modern Culture thus makes new connections between embodiment, selfhood and the emotions in order to suggest both new models of the self and new models for interdisciplinary history.
It is equally true that the Reformation was inspired and defined by the Bible and that the Bible was reshaped by the intellectual, political, and cultural forces of the Reformation. In this book, a distinguished scholar--whose contributions to the field of religious studies have won him wide renown--explores this relationship, examining both the role of the Bible in the Reformation and the effect of the Reformation on the text of the Bible, Biblical studies, preaching and exegesis, and European culture in general. Jaroslav Pelikan begins by discussing the philological foundations of the "reformation" of the Biblical text, focusing on the revival of Greek and Hebrew language study and the important contributions to textual criticism by humanist scholars. He then examines the changing patterns of interpretation and communication of the Biblical text, the proliferation of vernacular versions of scripture and their impact on various national cultures, and the impact of the Reformation Bible on art, music, and literature of the period. The book is richly illustrated with examples of early printed editions of Bibles, commentaries, sermons, vernacular translations, and other works with Biblical themes, all of which are identified and discussed. The book serves as the catalog for a major exhibition of early Bibles and Reformation texts that has been organized at Bridwell Library, Perkins School of Theology, Southern Methodist University, and will also be shown at the Yale Center for British Art, the Houghton Library and the Widener Library at Harvard University, and the Rare Book and Manuscript Library at Columbia University.
What distinguishes Clarissa from Samuel Richardson's other novels is Richardson's unique awareness of how his plot would end. In the inevitability of its conclusion, in its engagement with virtually every category of human experience, and in its author's desire to communicate religious truth, E. Derek Taylor suggests, Clarissa truly is the Paradise Lost of the eighteenth century. Arguing that Clarissa's cohesiveness and intellectual rigor have suffered from the limitations of the Lockean model frequently applied to the novel, Taylor turns to the writings of John Norris, a well-known disciple of the theosophy of Nicolas Malebranche. Allusions to this first of Locke's philosophical critics appear in each of the novel's installments, and Taylor persuasively documents how Norris's ideas provided Richardson with a usefully un-Lockean rhetorical grounding for Clarissa. Further, the writings of early feminists like Norris's intellectual ally Mary Astell, who viewed her arguments on behalf of women as compatible with her conservative and deeply held religious and political views, provide Richardson with the combination of progressive feminism and conservative theology that animate the novel. In a convincing twist, Taylor offers a closely argued analysis of Lovelace's oft-stated declaration that he will not be 'out-Norris'd' or 'out-plotted' by Clarissa, showing how the plot of the novel and the plot of all humans exist, in the context of Richardson's grand theological experiment, within, through, and by a concurrence of divine energy.
This book explores Mormon theology in new ways from a scholarly non-Mormon perspective. Bringing Jesus and Satan into relationship with Joseph Smith the founding prophet, Douglas Davies shows how the Mormon 'Plan of Salvation' can be equated with mainstream Christianity's doctrine of the Trinity as a driving force of the faith. Exploring how Jesus has been understood by Mormons, his many Mormon identities are described in this book: he is the Jehovah of the Bible, our Elder Brother and Father, probably also a husband, he visited the dead and is also the antagonist of Satan-Lucifer. This book offers a way into the Mormon 'problem of evil' understood as apostasy, from pre-mortal times to today. Three images reveal the wider problem of evil in Mormonism: Jesus' pre-mortal encounter with Lucifer in a heavenly council deciding on the Plan of Salvation, Jesus Christ's great suffering-engagement with evil in Gethsemane, and Joseph Smith's First Vision of the divine when he was almost destroyed by an evil force. Douglas Davies, well-known for his previous accounts of Mormon life and thought, shows how renewed Mormon interest in theological questions of belief can be understood against the background of Mormon church-organization and its growing presence on the world-stage of Christianity.
A critique of Rorty's own provocative political philosophy, as well as an in-depth look at both the issues concerning the relationship between the public and the private, and arguments on the role of reason in liberal political discourse generally.
At the end of the 16th century, scholars and intellectuals were seen as Faustian magicians, dangerous and sexy. By the 19th century, they were perceived as dusty and dried up, dead from the waist down, as Browning so wickedly put it. In this study, a literary critic explores the various ways we have thought about scholars and scholarship through the ages. classical scholar Isaac Casaubon who lived from 1559 to 1614; Mark Pattison, 19th-century rector at Oxford; and Mr Casaubon in George Eliot's Middlemarch. The three are intricately related, for Pattison was seen by many as the model for Eliot's Mr Casaubon and he was also the author of the best book on Isaac Casaubon. Nuttall offers a penetrating interpretation of Middlemarch and then describes how Pattison recorded his own introverted intellectual life and self-lacerating depression. He presents Isaac Casaubon, on the other hand, as a fulfilled scholar who personifies the ideal of detailed, unspectacular truth-telling, often imperilled in our own culture. Nuttall concludes with a meditation on morality, sexuality and the true virtues of scholarship.
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