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“Pictures…Of a Good Subject”: Friendship, the Commonwealth, and the Care of the Self in Early Modern Literature and Culture

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“Pictures…Of a Good Subject”: Friendship, the Commonwealth, and the Care of the Self in Early Modern Literature and Culture “PICTURES…OF A GOOD SUBJECT”: FRIENDSHIP, THE COMMONWEALTH, AND THE CARE OF THE SELF IN EARLY MODERN LITERATURE AND CULTURE By Andrew Scott Kranzman A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of English – Doctor of Philosophy 2015 ABSTRACT “PICTURES…OF A GOOD SUBJECT”: FRIENDSHIP, THE COMMONWEALTH, AND THE CARE OF THE SELF IN EARLY MODERN LITERATURE AND CULTURE By Andrew Scott Kranzman This dissertation argues that emphases on self-knowledge and duty within friendship discourse of the early modern period repudiates a common assumption that friendship is primarily a private, selfless, apolitical affair separate from public life. This discourse largely highlights fashioning the self as an ethical and political subject while the friend per se remains of secondary concern. As the Early Modern Research Group observes, “the commonwealth…act[s] as a language to articulate personal and public vices and virtues” (Early Modern Research Group 670). An emphasis on obligation and reciprocity for the common good or bonum commune, the importance of social hierarchy, obedience, and subordination, as well as a belief in moral discipline as the anodyne to social ills prove to be recurring components of this “language.” Some major concerns within friendship discourse and practice include: the realization of membership in a larger community; the importance of measure and mean to both individual and community well-being; the obligation to admonish community members who fail to uphold duties and shared moral standards; and the necessity of social concord across various classes. Moreover, period conceptions of friendship demonstrate that the formation of “good” and “dutiful” does not proceed without cognitive, moral, and emotional struggles, particularly, as regards indifference, selfishness, flattery, and resentment. Each chapter explores a specific facet of early modern friendship discourse and practice and places it in conversation with the “language” of the commonwealth: self-knowledge, the care of the self, frank speech, and gender. My first chapter argues that Tudor friendship pamphlets and Tottel’s Songs and Sonnets exploit the sentiment that self-knowledge fosters concord, where one learns to fashion the self into a dutiful subject to God and man. As I delineate in this chapter, discussions of self-knowledge frequently focus on the possibility of sedition arising from a lack of knowledge about one’s duty and obedience to the commonwealth. The second chapter examines the disciplinary function of self-knowledge and duty within friendship discourse and The Two Gentlemen of Verona. Concerns surrounding self-love and temperance in friendship focus on the potential for disaster when one does not know the extent of their duties to the commonwealth. As I demonstrate in my third chapter, which focuses on Plutarch and King Lear, the sense of duty to authority that guides self-fashioning in friendship and buttresses self- knowledge also highlights the necessity of fashioned speech, particularly the tactful articulation of one’s conscience in order to preserve ethical bonds and duties within the community. However, as regards the practice of tactful antagonism, that is, “parrhēsia” or frank speech, concerns surface because it potentially disrupts social hierarchies and so closely resembles the very thing it supposedly combats: flattery. In my final chapter, I examine themes discussed in earlier chapters (i.e., self-knowledge, temperance, and admonishment) through the lens of gender and class. Amelia Lanyer’s poems, and early modern culture and literature in general, depict caritas, or friendship between the self and others mediated by Christ, as one way to cultivate private virtue and public concord that surpasses social divisions. As I argue, divisions and faultlines that are mostly class-based, along with visions of a lack of social mobility, pressure the utopian idea of friendship among women put forth by Lanyer as well as general discussions of social concord among all classes in the commonwealth. Copyright by ANDREW SCOTT KRANZMAN 2015 For my best friends and bedfellows, Marilyn, Rosemary, and Pete. v ACKNOWLEDGEMENTS My dissertation committee of Jyotsna Singh, Steve Deng, Sandra Logan, and Craig Dionne were invaluable to the completion of this project. As friends and mentors, my co-chairs Dr. Singh and Dr. Deng provided a steady hand when my dissertation (frequently) went awry. Their guidance, best summarized by Aristotle’s praise of the ever attentive friend who anticipates the needs of another and “freely commeth to succor & help…without calling, or sending for,” has had a lasting impact on me as a writer, scholar, teacher, and human being. I also gratefully and sincerely thank Dr. Logan and Dr. Dionne for their skepticism, enthusiasm, and encouragement. Special thanks goes to Dr. Dionne, who was willing to serve on my dissertation committee. I am also indebted to the early modern cohort for their intellectual and moral support, particularly Lisa Barksdale-Shaw, Neal Klomp, Amirta Sen, and Jennifer Toms. I thank Hannah Allen, Rituparna Mitra, and Nicole McCleese for their fellowship and “sharing a bushel of salt” with me during my time at MSU. I hope more lie ahead. My students at Modesto Junior College in Modesto, CA have taught me the importance of being a citizen-scholar in and out of the classroom. I owe much to them. The love and support of numerous friends inspire much of what I write in the following pages: Daniel and Christine have shown me that friendship brings with it a quietness of mind; Marybeth that friendship helps one, to quote Cicero, “to look at things as they are in the experience of everyday life and not as they are in fancy or in hope;” Margot, a “lamp of uprightness,” that friends should be bold to speak their mind; Jaco and Rachel have shown me that one of friendship’s numerous fruits is that “it projects the bright ray of hope into the future;” vi Lecia and Lane, that frank speech is an ethical responsibility one must not eschew; Sarah, Dedric, Sandy, Cynthia, and Larry have taught me that friendship surpasses bonds of kinship. The Rev. Dove Love has taught me one of the more valuable lessons: ethical care of the self is the foundation of any friendship. I am fortunate to call all of you my friends. Derek R. Conrad and Bob Coleman-Senghor have taught me the most about friendship, and although neither lived to see the completion of this project, they remain a constant in my daily life. To quote Donne, “[t]hough they are buried and taken from the world of the living, yet to my spirit they seem to never have died.” I hope Derek and Bob approve of the finished product. This project was made possible through the financial support and “friendly help,” to quote Helena, of a community of strangers joined by a love of learning. I am forever indebted to the generosity of the John Yunck Fellowship, the Dissertation Completion Fellowship from the Graduate School at Michigan State University, the Graduate Merit Scholarship, and the Marion Kurtz Croak Scholarship. I also thank the Michigan taxpayer for supporting the work of a world- class research university; I would not have been able to attend graduate school without their support. Thank you is also necessary to Sandy for the use of her cabin in bucolic Albion over the summer of 2014 as well as Rachel and Jaco for generously allowing me to write most of this dissertation from their lovely perch atop Mt. Tamalpais. Finally, and most importantly, you would not be reading this without the tireless love, support, and inspiration of Marilyn, Rosemary, and Peter. They have taught me that there is nothing more pleasant than to have a friend with whom you may dare speak as with yourself. I dedicate this dissertation, as well as my life, to all of them. Pete, I promise to write about cross- species friendship in early modern culture one of these days. vii TABLE OF CONTENTS Introduction 1 Project Overview 1 The “picture…of a good subject” 3 The Early Modern “cult of friendship” 7 An Appeal to the Ancients: Classical Sources on Friendship 12 Friendship and the Commonwealth 19 Chapter Summaries 24 Chapter One: “love we the frendful minde”: The Politics of Self-knowledge in the Tudor Friendship Pamphlets and Richard Tottel’s Songs and Sonnets 35 Introduction: The Self as an Object of Study 35 “Thou shalt love thy Lord God…in all thy mind”: Nosce Teipsum and Duties 42 Self-knowledge in Early Modern Friendship Materials 53 Fashioning the Self and the Nation in Tottel’s Miscellany 65 The “frendful minde” Revisited 79 Chapter Two: “I to myself am dearer than a friend”: The Problem of Care of the Self and Care of the Other in The Two Gentlemen of Verona 82 Introduction: A “temperate and moderate person” 82 Foucault and the Care of the Self: The 1982 Lectures 91 “the knot of frendship”: The Care of the Self in Tudor Friendship Pamphlets 100 The Two Gentlemen of Verona and The Problem of the Care of the Self 114 “The good hope that is to come” 133 Chapter Three: “Speak what we feel, not what we ought to say”: Frank Speech and Tactful Antagonism in King Lear 136 Introduction: “give no credence to [an]other” 136 Parrhēsia and “the art of life”: Foucault at Berkeley and the Collège de France 148 Tactful Antagonism in Plutarch 160 King Lear and Tactful Antagonism 171 “Speak what we feel” 194 Chapter four Caritas and Feminine Ethos in the Salve Deus Rex Judæorum 199 Introduction: “there must nedes be divers me[m]bers” 199 Gender, Friendship, and the Care of the Self 205 Tyranny, Caritas, and Feminine Ethos in Lanyer 220 “Modest sensures” 235 Afterword: “Many souls, so to speak, become one”: Friendship is the Commonwealth 240 WORKS CITED 242 viii Introduction “He that loveth pureness of heart, for the grace of his lips, the king shall be his friend” (Proverbs 22:11) Project Overview In what follows, I will argue that a period emphasis on self-knowledge and duty in friendship repudiates a common assumption that the early modern era envisions friendship as 1 primarily a private, selfless, apolitical affair divorced from public life.
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