By John Hoyles
It isn't regularly effortless to keep up a formal stability among the delineation of cultural improvement inside of a given literary box and the claims of functional feedback. And but if the heritage of rules is to be greater than a hobby for the coed of literature, it needs to be rooted within the specific paintings of discrimination. the subsequent chapters try to describe and evaluation a selected cultural improvement by way of concerning the history of principles to the literary fulfillment of 3 writers. it is going to be adequate the following to out line the character of the matter, and the strategy and method hired. the concept that of cultural improvement implies a acceptance of the con nections among ideology and aesthetics. There are not less than methods of exploring such connections. the only, pioneered through Basil Willey, seeks to situate the severe moments of our cultural improvement within the again floor of rules, with out which the contribution of a specific writer can't be justly evaluated. the risk of such an strategy is that the duty of discrimination involves count over-heavily on extra-literary criteria.
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Additional resources for The Waning of the Renaissance 1640–1740: Studies in the Thought and Poetry of Henry More, John Norris and Isaac Watts
Sample text
223. Letter IV, Ward, p. 258. , p. 274-. 34 THE SOURCE: HENRY MORE what corner the wind stands: all then is from self-love, and circles into selflove again. 24 Pietism thrived on such theology, and those men of the Enlightenment who attempted to corner the wind, could not radically mark this emergent religious consciousness. " More's theology can be seen as ensuring that deism was not the only kind of enlightened religion. The generation that sat at the feet of Tillotson would make no sense of More's pietistic emphasis on regeneration.
In this he closely resembles William Law, whose pietism derived from his understanding of sacramental Christianity. Both men had a nagging love-hate relationship with Quakerism, though More's was the more violent because he was in touch with the excessively enthusiastic first generation of Quakers. ", More almost identifies himself with the position of the dissenting enthusiasts. His via media, fine and orthodox though it is, betrays a clear preference for the inner Christ. The sectarian enthusiasts towards whom More devoted most attention were the Quakers, the Familists, and the Behmenists.
The 18th century takes reason in a different and more modest sense. It is no longer the sum total of "innate ideas" given prior to all experience, which reveals the absolute essence of things. Reason is now looked upon rather as an acquisition than as a heritage. 37 There can be little doubt that a good deal of the confusion inherent in More's work is due to his devotion to both concepts of reason. Cassirer might well have defined 18th century reason in the words of More himself: By Reason I understand so settled and cautious a composure of mind as will suspect every high-flown and forward fancy that endeavours to carry away the assent before deliberate examination; she not enduring to be gulled by the vigour or garishness of the representation, nor at all to be borne down by the weight or strength of it; but patiently to try it by the known faculties of the soul, which are either the common notions that all men in their wits agree upon, or the evidence of outward sense, or else a clear and distinct deduction from these.