Daniel Karlin
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198112297
- eISBN:
- 9780191670756
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198112297.001.0001
- Subject:
- Literature, 19th-century and Victorian Literature, Poetry
‘Gr-r-r--there go, my heart's abhorrence! Water your damned flower-pots, do! If hate killed men, Brother Lawrence, God's blood, would not mine kill you!’ The bitter and twisted monk of ‘Soliloquy of ...
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‘Gr-r-r--there go, my heart's abhorrence! Water your damned flower-pots, do! If hate killed men, Brother Lawrence, God's blood, would not mine kill you!’ The bitter and twisted monk of ‘Soliloquy of the Spanish Cloister’ is Robert Browning's best-known hater, but hatred was a topic to which he returned again and again in both letters and poems. This book is a study of Browning's hatreds, and their influence on his poetry. Browning was himself a ‘good hater’, and the author analyses his hatreds of figures such as Wordsworth (the model for his ‘Lost Leader’), and more generally, tyranny and the abuse of power, and deceit or quackery in personal relationships or intellectual systems. Tracing the subtlest windings and branchings of Browning's idea of hatred through detailed discussion of key poems, the author shows how Browning's work displays an unequalled grasp of hatred as a personal emotion, as an intellectual principle, and as a source of artistic creativity. Particular attention is devoted to Browning's compulsive and compelling exploration of the duality of love and hate.Less
‘Gr-r-r--there go, my heart's abhorrence! Water your damned flower-pots, do! If hate killed men, Brother Lawrence, God's blood, would not mine kill you!’ The bitter and twisted monk of ‘Soliloquy of the Spanish Cloister’ is Robert Browning's best-known hater, but hatred was a topic to which he returned again and again in both letters and poems. This book is a study of Browning's hatreds, and their influence on his poetry. Browning was himself a ‘good hater’, and the author analyses his hatreds of figures such as Wordsworth (the model for his ‘Lost Leader’), and more generally, tyranny and the abuse of power, and deceit or quackery in personal relationships or intellectual systems. Tracing the subtlest windings and branchings of Browning's idea of hatred through detailed discussion of key poems, the author shows how Browning's work displays an unequalled grasp of hatred as a personal emotion, as an intellectual principle, and as a source of artistic creativity. Particular attention is devoted to Browning's compulsive and compelling exploration of the duality of love and hate.
Iain McLean
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780199546954
- eISBN:
- 9780191720031
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199546954.003.0014
- Subject:
- Political Science, Comparative Politics, UK Politics
Two contradictory Protestant truths. Nature of church establishment in England and Scotland. Its non‐existence in Wales and Northern Ireland. A confused archbishop. Prevalence of religious belief in ...
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Two contradictory Protestant truths. Nature of church establishment in England and Scotland. Its non‐existence in Wales and Northern Ireland. A confused archbishop. Prevalence of religious belief in the United Kingdom since 1851. Religion and social policy: variation in social attitudes between religious and non‐religious people in the United Kingdom. Withdrawal of Prime Minister from appointing bishops 2007: de facto disestablishment? Whether religious representatives have a role in a democratic parliament. Religious pluralism and charitable regulation. The theology of Calvinism from Andrew Melvill to the Percy case. Status of the Church of Scotland Act 1921.Less
Two contradictory Protestant truths. Nature of church establishment in England and Scotland. Its non‐existence in Wales and Northern Ireland. A confused archbishop. Prevalence of religious belief in the United Kingdom since 1851. Religion and social policy: variation in social attitudes between religious and non‐religious people in the United Kingdom. Withdrawal of Prime Minister from appointing bishops 2007: de facto disestablishment? Whether religious representatives have a role in a democratic parliament. Religious pluralism and charitable regulation. The theology of Calvinism from Andrew Melvill to the Percy case. Status of the Church of Scotland Act 1921.
Bernard Schweizer
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199751389
- eISBN:
- 9780199894864
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199751389.001.0001
- Subject:
- Religion, Philosophy of Religion
This book uncovers something more radical than atheism: hostility against God. Misotheists are not anti-religious, nor do they question God's existence; however, they do deny his competence and ...
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This book uncovers something more radical than atheism: hostility against God. Misotheists are not anti-religious, nor do they question God's existence; however, they do deny his competence and goodness. The author marshals an impressive array of evidence to demonstrate that this stance has a history of its own, although few people are aware of it. Indeed, misotheists tend to conceal their hostility to God, even while they hint at it obsessively. Hating God contains both a sweeping historical overview of the hostility against God and compelling case studies of six major authors who explore misotheistic themes: Algernon Swinburne, Zora Neale Hurston, Rebecca West, Elie Wiesel, Peter Shaffer, and Philip Pullman.The author's focus on literary artists is no coincidence, as literature has served as the principal vehicle for expressions of God-hatred over the last two hundred years. By probing the deeper mainsprings that cause rational, talented, moral people to become blasphemers, he offers answers to some of the most vexing questions that beset the human relationship with the divine. In a provocative finding the author concludes that misotheists have no morbid or perverse inclinations but instead number among them humanists of the highest caliber.Less
This book uncovers something more radical than atheism: hostility against God. Misotheists are not anti-religious, nor do they question God's existence; however, they do deny his competence and goodness. The author marshals an impressive array of evidence to demonstrate that this stance has a history of its own, although few people are aware of it. Indeed, misotheists tend to conceal their hostility to God, even while they hint at it obsessively. Hating God contains both a sweeping historical overview of the hostility against God and compelling case studies of six major authors who explore misotheistic themes: Algernon Swinburne, Zora Neale Hurston, Rebecca West, Elie Wiesel, Peter Shaffer, and Philip Pullman.The author's focus on literary artists is no coincidence, as literature has served as the principal vehicle for expressions of God-hatred over the last two hundred years. By probing the deeper mainsprings that cause rational, talented, moral people to become blasphemers, he offers answers to some of the most vexing questions that beset the human relationship with the divine. In a provocative finding the author concludes that misotheists have no morbid or perverse inclinations but instead number among them humanists of the highest caliber.
Jeffrey C. Alexander
- Published in print:
- 2003
- Published Online:
- May 2012
- ISBN:
- 9780195160840
- eISBN:
- 9780199944156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195160840.003.0012
- Subject:
- Sociology, Culture
This chapter explores the social creation of a cultural fact and evaluates the effects of this cultural fact on social and moral life. It analyses the creation of moral universals, focusing on the ...
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This chapter explores the social creation of a cultural fact and evaluates the effects of this cultural fact on social and moral life. It analyses the creation of moral universals, focusing on the Holocaust and the associated war crime and trauma. It attempts to explain how a historical event, an event marked by ethnic and racial hatred, violence, and war, became transformed into a generalized symbol of human suffering and moral evil and a universalized symbol whose very existence has created historically unprecedented opportunities for ethnic, racial, and religious justice, for mutual recognition, and for global conflicts to become regulated in a more civil way.Less
This chapter explores the social creation of a cultural fact and evaluates the effects of this cultural fact on social and moral life. It analyses the creation of moral universals, focusing on the Holocaust and the associated war crime and trauma. It attempts to explain how a historical event, an event marked by ethnic and racial hatred, violence, and war, became transformed into a generalized symbol of human suffering and moral evil and a universalized symbol whose very existence has created historically unprecedented opportunities for ethnic, racial, and religious justice, for mutual recognition, and for global conflicts to become regulated in a more civil way.
Jeffrey C. Alexander
- Published in print:
- 2009
- Published Online:
- May 2012
- ISBN:
- 9780195326222
- eISBN:
- 9780199944064
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195326222.003.0001
- Subject:
- Sociology, Culture
How did the Holocaust, an event marked by ethnic and racial hatred, violence, and war, become transformed into a generalized symbol of human suffering and moral evil, a universalized symbol whose ...
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How did the Holocaust, an event marked by ethnic and racial hatred, violence, and war, become transformed into a generalized symbol of human suffering and moral evil, a universalized symbol whose very existence has created historically unprecedented opportunities for ethnic, racial, and religious justice? This cultural transformation has been achieved because the originating historical event, traumatic in the extreme for a delimited particular group—the Jews, has come over the last fifty years to be redefined as a traumatic event for all of humankind. This chapter explores the social creation of a cultural fact and the effects of this cultural fact on social and moral life. In the case of the Nazis' mass murder of the Jews, the decided increase in moral and social justice may eventually be the unintended result.Less
How did the Holocaust, an event marked by ethnic and racial hatred, violence, and war, become transformed into a generalized symbol of human suffering and moral evil, a universalized symbol whose very existence has created historically unprecedented opportunities for ethnic, racial, and religious justice? This cultural transformation has been achieved because the originating historical event, traumatic in the extreme for a delimited particular group—the Jews, has come over the last fifty years to be redefined as a traumatic event for all of humankind. This chapter explores the social creation of a cultural fact and the effects of this cultural fact on social and moral life. In the case of the Nazis' mass murder of the Jews, the decided increase in moral and social justice may eventually be the unintended result.
Daniel Karlin
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198112297
- eISBN:
- 9780191670756
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198112297.003.0003
- Subject:
- Literature, 19th-century and Victorian Literature, Poetry
This chapter discusses Browning's account of the Ealing séance, which seems to have precipitated his hatred of Daniel Dunglas Home. This chapter also attempts to determine what facet of the séance ...
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This chapter discusses Browning's account of the Ealing séance, which seems to have precipitated his hatred of Daniel Dunglas Home. This chapter also attempts to determine what facet of the séance brought on this hatred, and whether it is a personal or an intellectual hatred that animated the poem Browning wrote in the winter of 1859–60. This poem was subsequently published in Dramatis Personae after Mrs. Browning died.Less
This chapter discusses Browning's account of the Ealing séance, which seems to have precipitated his hatred of Daniel Dunglas Home. This chapter also attempts to determine what facet of the séance brought on this hatred, and whether it is a personal or an intellectual hatred that animated the poem Browning wrote in the winter of 1859–60. This poem was subsequently published in Dramatis Personae after Mrs. Browning died.
Daniel Karlin
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198112297
- eISBN:
- 9780191670756
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198112297.003.0006
- Subject:
- Literature, 19th-century and Victorian Literature, Poetry
This chapter discusses an argument that states that hatred of sin is not the same thing as the sin of hatred. Based on the passages included in this chapter, it can be stated that Browning or his ...
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This chapter discusses an argument that states that hatred of sin is not the same thing as the sin of hatred. Based on the passages included in this chapter, it can be stated that Browning or his characters sometimes enjoin the former in a thoroughly conventional way. Concepts such as righteous hatred and good hater are introduced and further discussed in this chapter.Less
This chapter discusses an argument that states that hatred of sin is not the same thing as the sin of hatred. Based on the passages included in this chapter, it can be stated that Browning or his characters sometimes enjoin the former in a thoroughly conventional way. Concepts such as righteous hatred and good hater are introduced and further discussed in this chapter.
M. Jamie Ferreira
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195130256
- eISBN:
- 9780199834181
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195130251.003.0006
- Subject:
- Religion, Philosophy of Religion
As exemplified by the Good Samaritan and implied in the imitation of Christ, Christian love is action (vs inaction) and action that is responsive to the distinctive needs of an individual. God is the ...
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As exemplified by the Good Samaritan and implied in the imitation of Christ, Christian love is action (vs inaction) and action that is responsive to the distinctive needs of an individual. God is the “middle term” in all human love, because God is Love and because we are all creatures of God. The Christian view of “hatred” for the sake of God does not mean the absence of love, but rather that we sometimes cannot give to others what they want because of what we see as their good.Less
As exemplified by the Good Samaritan and implied in the imitation of Christ, Christian love is action (vs inaction) and action that is responsive to the distinctive needs of an individual. God is the “middle term” in all human love, because God is Love and because we are all creatures of God. The Christian view of “hatred” for the sake of God does not mean the absence of love, but rather that we sometimes cannot give to others what they want because of what we see as their good.
Linda Radzik
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195373660
- eISBN:
- 9780199871971
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195373660.003.0005
- Subject:
- Philosophy, Moral Philosophy
This chapter asks whether atonement can earn forgiveness, self-forgiveness, and moral redemption for the wrongdoer. The wrongdoer's proper aim in atoning is the restoration of her standing in her ...
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This chapter asks whether atonement can earn forgiveness, self-forgiveness, and moral redemption for the wrongdoer. The wrongdoer's proper aim in atoning is the restoration of her standing in her moral community. However, it seems that the wrongdoer cannot redeem herself at all. Instead, she needs others to forgive or to reconcile with her. This account helps explain the commonly held but rarely defended view that victims have a prerogative to forgive. The idea of such a prerogative suggests that other people's relations with the wrongdoer and the wrongdoer's feelings of guilt, shame, or self-hatred should be guided by the victim's decision either to forgive or to withhold forgiveness. The claim that victims have a prerogative to forgive threatens to leave wrongdoers at the mercy of their victims. The reconciliation theory of atonement provides grounds for granting but restricting the victim's prerogative to forgive.Less
This chapter asks whether atonement can earn forgiveness, self-forgiveness, and moral redemption for the wrongdoer. The wrongdoer's proper aim in atoning is the restoration of her standing in her moral community. However, it seems that the wrongdoer cannot redeem herself at all. Instead, she needs others to forgive or to reconcile with her. This account helps explain the commonly held but rarely defended view that victims have a prerogative to forgive. The idea of such a prerogative suggests that other people's relations with the wrongdoer and the wrongdoer's feelings of guilt, shame, or self-hatred should be guided by the victim's decision either to forgive or to withhold forgiveness. The claim that victims have a prerogative to forgive threatens to leave wrongdoers at the mercy of their victims. The reconciliation theory of atonement provides grounds for granting but restricting the victim's prerogative to forgive.
Charles K. Bellinger
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195134988
- eISBN:
- 9780199833986
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195134982.003.0005
- Subject:
- Religion, Philosophy of Religion
Kierkegaard emphasizes that God is love; God desires the maximum of human flourishing. Therefore, if human beings perceive God as a threat to their immature egos, they are mistaken at the core of ...
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Kierkegaard emphasizes that God is love; God desires the maximum of human flourishing. Therefore, if human beings perceive God as a threat to their immature egos, they are mistaken at the core of their being. Human rejection of the divine call is seen most dramatically in the crucifixion of Christ. The root of ill will toward others is ill will toward the self that one is in the process of becoming.Less
Kierkegaard emphasizes that God is love; God desires the maximum of human flourishing. Therefore, if human beings perceive God as a threat to their immature egos, they are mistaken at the core of their being. Human rejection of the divine call is seen most dramatically in the crucifixion of Christ. The root of ill will toward others is ill will toward the self that one is in the process of becoming.
