Stewart J. Brown
- Published in print:
- 2001
- Published Online:
- October 2011
- ISBN:
- 9780199242351
- eISBN:
- 9780191697098
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199242351.001.0001
- Subject:
- Religion, Church History
In 1801, the United Kingdom was a semi-confessional State, and the national established Churches of England, Ireland and Scotland were vital to the constitution. They expressed the religious ...
More
In 1801, the United Kingdom was a semi-confessional State, and the national established Churches of England, Ireland and Scotland were vital to the constitution. They expressed the religious conscience of the State and served as guardians of the faith. Through their parish structures, they provided religious and moral instruction, and rituals for common living. This book explores the struggle to strengthen the influence of the national Churches in the first half of the nineteenth century. For many, the national Churches would help form the United Kingdom into a single Protestant nation-state, with shared beliefs, values and a sense of national mission. Between 1801 and 1825, the State invested heavily in the national Churches. But during the 1830s the growth of Catholic nationalism in Ireland and the emergence of liberalism in Britain thwarted the efforts to unify the nation around the established Churches. Within the national Churches themselves, moreover, voices began calling for independence from the State connection — leading to the Oxford Movement in England and the Disruption of the Church of Scotland.Less
In 1801, the United Kingdom was a semi-confessional State, and the national established Churches of England, Ireland and Scotland were vital to the constitution. They expressed the religious conscience of the State and served as guardians of the faith. Through their parish structures, they provided religious and moral instruction, and rituals for common living. This book explores the struggle to strengthen the influence of the national Churches in the first half of the nineteenth century. For many, the national Churches would help form the United Kingdom into a single Protestant nation-state, with shared beliefs, values and a sense of national mission. Between 1801 and 1825, the State invested heavily in the national Churches. But during the 1830s the growth of Catholic nationalism in Ireland and the emergence of liberalism in Britain thwarted the efforts to unify the nation around the established Churches. Within the national Churches themselves, moreover, voices began calling for independence from the State connection — leading to the Oxford Movement in England and the Disruption of the Church of Scotland.
Frank Palmer
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198242321
- eISBN:
- 9780191680441
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198242321.003.0008
- Subject:
- Philosophy, Aesthetics, Moral Philosophy
When asked what is learned in literature, the most often given answer is that it is dependent upon what is read, by whom, and in what spirit. However, the point in question in this chapter focuses on ...
More
When asked what is learned in literature, the most often given answer is that it is dependent upon what is read, by whom, and in what spirit. However, the point in question in this chapter focuses on two aspects: what literature can contribute to education and what literature can contribute to moral education. In exploring these two points, there is a risk of conflating two different things: the importance or value of literature and its educative power and the independent value or importance it has regardless of its educative function. While the distinction between the educational value and moral education value is not totally separate and there are indeed some relations in some way, certainly literature should not be considered as mere device for moral instruction or a fuel for the cause.Less
When asked what is learned in literature, the most often given answer is that it is dependent upon what is read, by whom, and in what spirit. However, the point in question in this chapter focuses on two aspects: what literature can contribute to education and what literature can contribute to moral education. In exploring these two points, there is a risk of conflating two different things: the importance or value of literature and its educative power and the independent value or importance it has regardless of its educative function. While the distinction between the educational value and moral education value is not totally separate and there are indeed some relations in some way, certainly literature should not be considered as mere device for moral instruction or a fuel for the cause.
Frank Palmer
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198242321
- eISBN:
- 9780191680441
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198242321.003.0007
- Subject:
- Philosophy, Aesthetics, Moral Philosophy
There is commonly a dilemma whenever the interest in literature is not a moral interest. To apprehend a work of literature as a work of art is not to regard it solely as a vehicle for moral ...
More
There is commonly a dilemma whenever the interest in literature is not a moral interest. To apprehend a work of literature as a work of art is not to regard it solely as a vehicle for moral instruction or moral enlightenment, nor would it be appropriate to appraise a work on the basis of its alleged moral message. However, on the other hand, it is normal that a literary work will express some attitude to human life, or to an aspect of it, and therefore has a moral dimension. In this case, no work can be ethically neutral. Therefore, it is important to draw a distinction between agreement and acceptance, in which, acceptance is not so tightly related to belief.Less
There is commonly a dilemma whenever the interest in literature is not a moral interest. To apprehend a work of literature as a work of art is not to regard it solely as a vehicle for moral instruction or moral enlightenment, nor would it be appropriate to appraise a work on the basis of its alleged moral message. However, on the other hand, it is normal that a literary work will express some attitude to human life, or to an aspect of it, and therefore has a moral dimension. In this case, no work can be ethically neutral. Therefore, it is important to draw a distinction between agreement and acceptance, in which, acceptance is not so tightly related to belief.
Hugh White
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198187301
- eISBN:
- 9780191674693
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198187301.003.0003
- Subject:
- Literature, Early and Medieval Literature
The natural was also a highly important concept for those who wrote less academically elevated devotional works, sermons, and moral treatises in the Middle English vernacular. This chapter reviews ...
More
The natural was also a highly important concept for those who wrote less academically elevated devotional works, sermons, and moral treatises in the Middle English vernacular. This chapter reviews such writings, which may well have helped shape Chaucher's and Gower's thinking about the natural. It shows that the moral profile of the natural in these works looks very similar to that apparent in the academic writings. The vernacular writings of devotional and moral instruction also draw on an inheritance of academic clerical discourse. The overlap between the subsection headings in this chapter and those of the previous one points to this basic consonance between Middle English vernacular homiletics and Latin theology and law in the matter of the natural.Less
The natural was also a highly important concept for those who wrote less academically elevated devotional works, sermons, and moral treatises in the Middle English vernacular. This chapter reviews such writings, which may well have helped shape Chaucher's and Gower's thinking about the natural. It shows that the moral profile of the natural in these works looks very similar to that apparent in the academic writings. The vernacular writings of devotional and moral instruction also draw on an inheritance of academic clerical discourse. The overlap between the subsection headings in this chapter and those of the previous one points to this basic consonance between Middle English vernacular homiletics and Latin theology and law in the matter of the natural.
Mitchell Silver
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226818
- eISBN:
- 9780823236565
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226818.003.0005
- Subject:
- Religion, Judaism
This chapter examines the theologians' credible God's candidacy for belief by the standard of usefulness. It introduces a baseline God of the theologians, the God that ...
More
This chapter examines the theologians' credible God's candidacy for belief by the standard of usefulness. It introduces a baseline God of the theologians, the God that will be tested for utility. In addition to the theologians' God and its variants, the chapter also provides a conception of a “traditional” God. When appraising the theologians' God's utility, the utility of the traditional God is a key standard to bring to bear. The chapter claims that as the creator of morality, God has failed to satisfy the scrupulous for thousands of years. The price of making God the creator of morality is that God stops being morally good. The old God was in a better logical position to be the teacher of morality than she was to be the creator of morality.Less
This chapter examines the theologians' credible God's candidacy for belief by the standard of usefulness. It introduces a baseline God of the theologians, the God that will be tested for utility. In addition to the theologians' God and its variants, the chapter also provides a conception of a “traditional” God. When appraising the theologians' God's utility, the utility of the traditional God is a key standard to bring to bear. The chapter claims that as the creator of morality, God has failed to satisfy the scrupulous for thousands of years. The price of making God the creator of morality is that God stops being morally good. The old God was in a better logical position to be the teacher of morality than she was to be the creator of morality.
Christopher R. Miller
- Published in print:
- 2015
- Published Online:
- August 2016
- ISBN:
- 9780801453694
- eISBN:
- 9780801455780
- Item type:
- chapter
- Publisher:
- Cornell University Press
- DOI:
- 10.7591/cornell/9780801453694.003.0005
- Subject:
- Literature, 18th-century Literature
This chapter examines how moral instruction and surprise intertwine in Samuel Richardson's 1740 novel Pamela; Or, Virtue Rewarded. It first considers Eliza Haywood's romance The Surprize; Or, ...
More
This chapter examines how moral instruction and surprise intertwine in Samuel Richardson's 1740 novel Pamela; Or, Virtue Rewarded. It first considers Eliza Haywood's romance The Surprize; Or, Constancy Rewarded (1724), and how she deliberately managed “surprize” as both an erotic energy and an instrument of moral instruction in ways that point to the troubled poetics of Pamela. Richardson's heroine is constantly vulnerable to shock, and the sheer frequency and descriptive abundance of these instances opens the author to the charge of mimetic excess. The chapter shows how these repetitive instances of surprise serve a deeper ethical design: as index of naïveté, for example, or as lever of moral expectation and judgment. It also discusses Richardson's apologia as well as the link between surprise and the narrative principle of repetition. It argues that the moral rehabilitation of Mr. B and his courtship of Pamela in the second half of the novel accomplishes the transformation of physical shocks into cognitive ones.Less
This chapter examines how moral instruction and surprise intertwine in Samuel Richardson's 1740 novel Pamela; Or, Virtue Rewarded. It first considers Eliza Haywood's romance The Surprize; Or, Constancy Rewarded (1724), and how she deliberately managed “surprize” as both an erotic energy and an instrument of moral instruction in ways that point to the troubled poetics of Pamela. Richardson's heroine is constantly vulnerable to shock, and the sheer frequency and descriptive abundance of these instances opens the author to the charge of mimetic excess. The chapter shows how these repetitive instances of surprise serve a deeper ethical design: as index of naïveté, for example, or as lever of moral expectation and judgment. It also discusses Richardson's apologia as well as the link between surprise and the narrative principle of repetition. It argues that the moral rehabilitation of Mr. B and his courtship of Pamela in the second half of the novel accomplishes the transformation of physical shocks into cognitive ones.
Clive Skidmore
- Published in print:
- 1996
- Published Online:
- May 2014
- ISBN:
- 9780859894777
- eISBN:
- 9781781380673
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.5949/liverpool/9780859894777.003.0001
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
This chapter discusses the use of historical examples for moral education in the ancient world, presenting evidence drawn from Greek poetry and Greek prose. It shows that the role of examples was ...
More
This chapter discusses the use of historical examples for moral education in the ancient world, presenting evidence drawn from Greek poetry and Greek prose. It shows that the role of examples was dominant as a means of moral guidance, both in historical literature (historiography and biography), and in pseudohistorical literature such as poetry and myth.Less
This chapter discusses the use of historical examples for moral education in the ancient world, presenting evidence drawn from Greek poetry and Greek prose. It shows that the role of examples was dominant as a means of moral guidance, both in historical literature (historiography and biography), and in pseudohistorical literature such as poetry and myth.
Clive Skidmore
- Published in print:
- 1996
- Published Online:
- May 2014
- ISBN:
- 9780859894777
- eISBN:
- 9781781380673
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.5949/liverpool/9780859894777.003.0002
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
This chapter discusses the use of historical examples for moral education in Rome. It shows that various forms of education by example had long been institutionalized into Roman society, which ...
More
This chapter discusses the use of historical examples for moral education in Rome. It shows that various forms of education by example had long been institutionalized into Roman society, which testify to the important role of examples before the Hellenization of Roman society in the second century bc. Thus, in Rome as in Greece, men were trained from an early age to emulate concrete examples of abstract ideals embodied in the great men of past and present.Less
This chapter discusses the use of historical examples for moral education in Rome. It shows that various forms of education by example had long been institutionalized into Roman society, which testify to the important role of examples before the Hellenization of Roman society in the second century bc. Thus, in Rome as in Greece, men were trained from an early age to emulate concrete examples of abstract ideals embodied in the great men of past and present.
Alireza Doostdar
- Published in print:
- 2018
- Published Online:
- September 2018
- ISBN:
- 9780691163772
- eISBN:
- 9781400889785
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691163772.003.0023
- Subject:
- Religion, Religion and Society
This chapter examines how hagiographies of God's friends are intertwined with processes for instrumentalizing the metaphysical, not only as technologies of pious self-discipline but also as state ...
More
This chapter examines how hagiographies of God's friends are intertwined with processes for instrumentalizing the metaphysical, not only as technologies of pious self-discipline but also as state tools of cultural engineering and as means for individuals to deal with the radical spiritual uncertainties resulting from the bureaucratization of piety. Men like Ayatollah Haq Shenas, revered for their ascetic piety and held in awe for their marvelous powers, are known in Islamic tradition as “friends of God” or awliya' allah. The extraordinary piety and spectacular marvels of God's friends has long provided material for moral instruction and self-discipline. The chapter considers state attempts to combat deviant spirituality and how they have become entangled with nongovernmental efforts to promote Shiʻi mysticism through the production and dissemination of hagiographies of God's friends. It also discusses various forms of criticisms against hagiographies that trouble their instrumental deployments.Less
This chapter examines how hagiographies of God's friends are intertwined with processes for instrumentalizing the metaphysical, not only as technologies of pious self-discipline but also as state tools of cultural engineering and as means for individuals to deal with the radical spiritual uncertainties resulting from the bureaucratization of piety. Men like Ayatollah Haq Shenas, revered for their ascetic piety and held in awe for their marvelous powers, are known in Islamic tradition as “friends of God” or awliya' allah. The extraordinary piety and spectacular marvels of God's friends has long provided material for moral instruction and self-discipline. The chapter considers state attempts to combat deviant spirituality and how they have become entangled with nongovernmental efforts to promote Shiʻi mysticism through the production and dissemination of hagiographies of God's friends. It also discusses various forms of criticisms against hagiographies that trouble their instrumental deployments.
